Melbourne's Forgotten Psychedelic Era - Part Three -
From Clinical Rooms to Cult Rituals: The Dual Paths of Psychedelic Use in Melbourne
Content warning: This article discusses the use of psychedelics for psychotherapy in Melbourne hospitals from 1955-1975 and its association with cult activities. It includes references to psychological, physical and sexual abuse, including of children. Reader’s discretion is advised.
Breaking Doors: Misuse
As the psychedelic era in Melbourne reached its peak, the boundaries between therapeutic innovation and ethical misuse became increasingly blurred. This final chapter delves into the darker side of the city's psychedelic history, where the promise of breakthrough treatments gave way to exploitation and controversy. Amidst the hope for healing, practices emerged that would later be viewed as significant ethical breaches, casting long shadows over the legacy of those involved and contributing to the eventual breakdown and prohibition of psychedelics as a recognised medicine in Australia.
Moving on from Newhaven Hospital
The majority of Evelyn's therapy did not take place at Newhaven Hospital. She indicated that after about a year, the group moved to private rooms associated with Epworth Hospital in Richmond. Despite the move, she remained under the care of Dr Richards. This shift is notable, particularly for those familiar with the history of Newhaven Hospital and its controversial use of LSD in both clinical and non-clinical sessions.
Evelyn believes that Dr Richards was actively trying to protect his patients from the questionable activities that began to unfold at Newhaven Hospital around 1965. Following her husband’s death the year before, the hospital’s matron and new owner, Marion Vilimek, fell further under the influence of Anne Hamilton-Byrne, a charismatic and self-styled spiritual leader. Influential followers of Anne, likely including the cult's co-founder Raynor Johnson, persuaded Vilimek to restructure the hospital’s ownership to include Hamilton-Byrne. Johnson's connections to academia and the hospital lent an air of legitimacy to the group's practices, which attracted professionals such as doctors and lawyers, further expanding the cult’s influence.
It is well-documented that during this period, most of the psychiatric staff at Newhaven, including Dr Whitaker and Dr John Mackay, along with many nurses, also came under the emerging cult leader’s sway. Newhaven began to shift towards a "spiritual" approach to therapeutic care, with LSD being misappropriated for cruel and sinister purposes. Evelyn recounts the changes in her treatment sessions: "That group was up in the hills, and it was a big scandal in Melbourne. [Vilimek] was in that [spiritual] group, and Dr Richards took all his [therapy] group away immediately the next week, and we went somewhere else… in Richmond."
“Patients given LSD” (1991, July 22), The Canberra Times (ACT : 1926 - 1995), p. 6. Retrieved July 7, 2024, (Trove)
Dr Whitaker's Role
Evelyn shared that she was aware of Dr Whitaker's role as a practising psychiatrist at both Newhaven and Epworth during her treatment. However, she clarified that she was exclusively under the care of Dr Richards, who provided her LSD therapy only once during her therapy under his supervision. Given the timing and dosage locations, it appears unlikely that her treatment was part of Dr Whitaker's LSD trials. Nonetheless, it is evident that Dr Richards and Dr Whitaker continued their collaborative work with both psilocybin and LSD, likely up until 1970 (and possibly in some fashion up until 1975), when the substances were reclassified under Schedule 9 of the Poisons Act, and the supply of LSD and psilocybin was halted.
Testimony that Dr Whitaker provided to an Australian Department of Health review in 1967 not only indicates that Dr Whitaker and Dr Richards continued to work together but also highlights the scale of their psychedelic-assisted therapy program. The review concluded that neither doctor satisfied the stringent conditions of their permits as outlined at the time under Schedule 7 of the Poisons Act. The Department was concerned that the nineteen psychiatrists who were licensed to prescribe LSD in Victoria were not meeting the Schedule’s requirements and that the drugs could be misused, accessed by non-authorised staff, and could be diverted to the black market. According to the report, the doctors continued to ignore the recommendations for working with LSD and psilocybin from the Department of Health. However, in order for their patients to continue accessing treatment, the Department of Health informed the doctors of the need to improve their storage methods and tighten access to the drugs going forward.
Dr Whitaker’s testimony provides a perspective on the challenges and regulatory scrutiny faced by practitioners of psychedelic-assisted therapy during that era. In discussions about their intended use of psychedelics for therapy, Dr Whitaker said he expected to treat approximately one hundred new patients annually with LSD-assisted psychotherapy. By contrast, Dr Richards anticipated treating about half that number. Dr Whitaker noted that the quantity of LSD administered to each patient could vary significantly, explaining that "some might use 20 amps [overall], some extreme cases might use 6 amps in one treatment" (an ampoule of Delysid contained 0.1mg, i.e., 100 micrograms of LSD). Dr Whitaker emphasised that "usage varies with technique" (Plummer B. Report No. 501, op. cit., p. 1. As cited in: Lomax M. Beyond the aetiology debate... 2017; p. 176), which might lead to variations in dosage and administration methods. He also acknowledged that "Dr Richards’ technique [was] different from his own" (ibid, 2017; p. 177). More than two years later, in June 1969, after further questions had been raised, the Department of Health finally undertook official inspections of the practices of the nineteen psychiatrists. Lomax has noted, "the findings and subsequent report reflected a resounding attitude of defiance rather than compliance with only one psychiatrist’s practice regarded as ‘excellent,’ while the others were judged to be ‘fair’ to outright ‘unsatisfactory’" (Lomax, 2017, pp. 182-183).
Deborah Snow reported on Newhaven, The Family, and Melbourne's LSD history in a 1990 episode of Four Corners titled “Acid Test.” Miss Snow provided this summary of Dr Whitaker’s influence at the time: “Whitaker seems to have been a key force in spreading the LSD gospel in Victoria… There was similar interest in LSD's cousin, the hallucinogenic psilocybin. While some doctors interstate tried the drugs, Victoria earned the reputation as the main hallucinogenic state in the Commonwealth” (Cited in Snow, D, 1990).
Ampoules of Sandoz LSD-25 (Weird-History-Facts)
The Family and the Psychiatrists
Anne Hamilton-Byrne had already been a nurse and a yoga teacher associated with Newhaven Hospital. After 1965, now giving guidance to staff as its new co-executor, LSD treatments were taking place and came to be known as “clearing sessions”. This period marked a significant departure from therapeutic practices as treatments veered into the domain of religious and spiritual experimentation, often with highly traumatic effects on the patients. People who had become engaged with the cult known as "The Family" were admitted to Newhaven as part of the vetting and recruiting process for the cult. There are numerous horror stories from ex-cult members and other individuals that tell of the intense and sometimes damaging sessions undertaken by Dr Whitaker, Dr Mackay, and Hamilton-Byrne.
The two psychiatrists regularly dosed devotees of The Family with LSD at Newhaven during this period. Dr Mackay, speaking on a Four Corners story titled "Acid Test" in 1990, had this to say on the recruiting process at Newhaven: "Well, at times you had members of that group who were patients, and at times you had patients who went into yoga classes, then meditation classes and then became members of that group". And when he was asked if he ever administered psilocybin and LSD for "clearing sessions" at Newhaven, he replied, "Yes – I think it’s fair enough to say yes to that question." He also revealed, regarding the administration of psilocybin and LSD that there were "times when I sought advice, advice from Howard [Whitaker] and from Anne…" (Cited in Snow, D, 1990).
It is also evident that much of the LSD, and likely psilocybin, was utilised beyond the hospital walls, including at properties in Eildon and the Dandenong Ranges owned by Dr Whitaker, Dr Mackay, Hamilton-Byrne, and the cult they were associated with. Journalist Chris Johnston describes the power wielded by Dr Whitaker: "He had vast influence… he was such an eminent psychiatrist the Victorian state government hired him to administer the use of LSD for therapy in Victoria. But he was in the cult and he was working at a hospital owned by the cult and he was complicit in funneling the LSD up into the hills for illegal use. But he was [also] the guy telling the government what should and shouldn’t be done [with the new LSD regulations]" (cited in Richard Fidler, ABC Radio, 2017).
Facilitated by Newhaven's regular supply of LSD, it is alleged that Dr Whitaker, Dr Mackay, Hamilton-Byrne, and others conducted abusive activities frequently involving the misuse of LSD that went well beyond naive medical malpractice to involve deeply unethical spiritual and psychological manipulation. Upon Marion Vilimek's death in 1969, Hamilton-Byrne appointed herself as the sole executor of the foundation that leased the Newhaven premises. This manoeuvre placed her in complete control of her own private psychiatric hospital, solidifying her influence over the facility. Newhaven was now a facility in the hands of a cult leader with a clear agenda: recruitment, control, and fundraising.
Megan Lomax, in her PhD thesis on the LSD scandal at Newhaven, describes Hamilton-Byrne’s "clearing sessions": "Essentially, a ‘clearing’ was LSD-assisted psychotherapy for the soul. For Hamilton-Byrne, however, clearings served a less therapeutic purpose and represented instead a useful means of eliciting devotion via her increasingly proficient exploitation of the LSD intoxication…in order to convince members of her spiritual authority and secure their unquestioning loyalty, both spiritually and financially" (2017, p. 222). Andrew Ogilvie, a former cult member under Dr Whitaker’s care at Newhaven in 1968, offers an insight into how the sessions worked: "Under these mind-expanding drugs one was able to regress through one's life and back into past lives. This was clearing. Clearing out things of the past. You had to go to Anne to get the OK for a clearing" (cited in Ryle, G, 1990).
The initiation rites, such as the “clearing sessions,” were integral to Hamilton-Byrne’s religious philosophy. Her doctrine was a unique and unsettling blend of spiritual and occult traditions, combining elements of Christianity (particularly apocalyptic prophecy) with Eastern Mysticism, Yoga, and New Age practices. Hamilton-Byrne saw herself as the reincarnation of Jesus Christ and adopted rituals that drew from Hinduism and the occult. Her teachings centred on the belief that a global apocalypse was imminent, positioning herself as a messianic figure who could guide her followers through this catastrophic event and help them achieve spiritual and karmic evolution. The extent of her influence is evident in the sway she held over even the academic elite, such as Dr Raynor Johnson, who was the Master of Queen's College at the University of Melbourne, wrote of her hold and a religious figure: "There was but little doubt in my mind that Anne was a true Master of the Divine Path. That she was a mystic of a high order was obvious. She spoke of things of God as One with authority... I had met my Master" (Johnson R, As cited in: Lomax M. Beyond the aetiology debate... Lomax, 2017, p. 214).
Around 1969, Dr Whitaker extricated himself from Newhaven and The Family around the time Hamilton-Byrne took full control of Newhaven Hospital. Dr Whitaker transitioned to more rural hospital appointments and moved into private practice in Albury, NSW, in 1979. Meanwhile, at Newhaven, Dr Mackay remained an active psychiatrist and a supportive member of the cult, likely continuing to supply LSD to The Family, which furthered Hamilton-Byrne’s activities.
The Witch’s Brew
After 1975, as legal LSD became increasingly scarce, Hamilton-Byrne leveraged her extensive networks to explore alternative psychedelic substances. She was either well versed in ethnobotany or, more likely, was assisted in this field by her academic colleagues. A likely candidate was Dr Raynor Johnson, who had a deep interest in metaphysics, rituals and ceremonies, altered states of consciousness, mystical experiences, and the paranormal. It is indeed clear that Hamilton-Byrne adapted to the dwindling clinical supplies of LSD by utilising naturally occurring psychedelics.
Hamilton-Byrne reportedly turned to psychoactive fungi, likely Psilocybe subaeruginosa, commonly found in the Dandenong Ranges, where some of her properties were located. Cult members called these magic mushrooms containing psilocybin and psilocin "sacred manna" (Johnston, cited in Richard Fidler, ABC Radio, 2017). Additionally, Hamilton-Byrne was said to brew concoctions from peyote cactus (Lophophora williamsii), which contains mescaline, and from morning glory seeds—either Ipomoea tricolor or Turbina corymbosa—which contain LSD-like compounds. Lysergic acid amide (LSA), first isolated by Albert Hofmann, is chemically similar to LSD, but the psychedelic effects from the morning glory seeds derive from the combination of indole alkaloids present within the seeds.
Psilocybe subaeruginosa, found in the Dandenong Ranges. Image by Jonathan Carmichael
While the cultivation of peyote cactus in Australia is challenging due to its slow growth and rarity, other faster-growing cactus species could have been used by Hamilton-Byrne for their mescaline content, such as San Pedro (Trichocereus species), however, this source of mescaline was not common knowledge at the time. Morning glory seeds, though known for inconsistent effects and digestive upset, could still be utilised as a psychedelic if prepared skillfully. Psilocybe subaeruginosa, being seasonal and readily available to Hamilton-Byrne, could be stored for long periods and prepared and administered relatively easily.
The cult’s use of natural psychedelics likely produced effects similar to those experienced by Evelyn Harrison with synthetic psilocybin, albeit in a vastly different context. Devotees and children under Hamilton-Byrne’s care have reported the use of these mind-altering plants as part of her New Age religious practices. However, after 1975, Hamilton-Byrne might also have had continued access to black-market LSD through her emerging international membership base. At the cult's peak, her followers were nearing 500 in number. LSD is easy to administer and store and is much less conspicuous than the naturally occurring alternatives discussed above. Similarly, as Albert Hofmann discovered, it is much easier to accidentally dose LSD than it is mushrooms or other plant hallucinogens.
There is evidence of Hamilton-Byrne’s use of psychoactive mushrooms (Psilocybe semilanceata) much later in testimony while living abroad. Sarah Moore (formerly Sarah Hamilton-Byrne), one of the 28 children she abducted recalled: "Psilocybin mushrooms used to grow wild in the fields of Kent [UK] and in November they were in full season. They were highly hallucinogenic. Anne would sometimes use them instead of acid, to create a ‘softer’ trip…They allowed a more pleasant trip and the fear of losing control was not so great. I used to be sent out into the fields to collect these magic mushrooms for Anne" (Hamilton-Byrne, 1995, p.149).
An image of the "Hamilton-Byrne" children taken at Lake Eildon in the 1980s (ABC)
The Family’s Party Ends, and the Hard Comedown Sets In
The tragic story of The Family unfolded over several decades. Newhaven Hospital was closed and sold in 1992, and an inquest that year examined the death of a patient in 1975, which was allegedly related to "deep sleep therapy." The inquest also explored the use of electroconvulsive therapy, LSD, and other practices at the hospital.
Evidence mounted against Anne Hamilton-Byrne regarding her illegal acquisition of children from the hospital system, mistreatment of children in her care, and the misuse of LSD on cult members, including minors. A particularly sinister example of mistreatment involves Peter Kibby, a solicitor and one of the original members of The Family, who underwent extensive psychiatric treatments at Newhaven Hospital under Hamilton-Byrne's direction. These treatments included the administration of LSD, electroconvulsive therapy (ECT), and two leucotomies (lobotomies).
The cult’s Eildon property was raided in 1987, and Hamilton-Byrne's "adopted" children were removed by the state. The cult’s properties in the hills were also raided, and drugs, including a jar of LSD tabs, were found. Soon after, Hamilton-Byrne and her husband Bill fled Australia. Under court pressure, a global search took place for the cult leader, and in 1993, Hamilton-Byrne and her husband were extradited from the USA to face charges in Australia.
Anne and Bill Hamilton-Byrne arrest photos, 1993 (United States Department of Justice)
After 1975, Dr Whitaker's days of legally working with LSD in clinical practice were over. While he fought for over two decades to advocate for LSD and psilocybin as psychiatric tools, not only did he lose the battle, but he also harmed countless people during his time at Newhaven and as a member of The Family. Members of his own family were drawn into The Family’s story—many unwillingly— and they paid a price. Apparently, under the spell of their leader, Dr Whitaker gave up one of his own sons, David, into the "care" of The Family. He reportedly dosed David with LSD for a "clearing session" at the age of fourteen and then up to 20 times in the following years. David describes his first LSD experience:
“The drug was given to me by my father, Howard Whitaker. Anne was there and it was done under her instruction. A few minutes, maybe half an hour after it started, the world just went crazy. And she whispered to me, “Who is Jesus?” And that thought bounced around my head and then bounced around the room for a while. So I said to her, “You’re Jesus.” And she goes, “That’s right, David, that’s right. You always knew I was Jesus.” It was confirmed later by my father, Howard. He said, “Yeah, that’s right, she’s the prophet.” And I was told in no uncertain terms that if I told anybody, I’d end up in Newhaven and crazy”
Dr Whitaker’s wife, Elizabeth, was one of Anne's right-hand women for decades, involved in illegitimate adoptions of children for The Family, and became one of the "aunties" that supervised the children on the Eildon property. David Whitaker, in reference to his father, said, "There [are] probably not a lot of psychiatrists who have shifted a whole lot of patients into a lunatic cult, and then seen through it, and up and left. Personally, I think he has a moral obligation to his patients he chose not to fulfill. I know he is my father but he really should have been reported to the Medical Board" (cited in Jones, 2019, episode 3). Elizabeth, who remained entangled in The Family long after Dr Whitaker left, served jail time in 1988 for social security fraud associated with her activities in the cult. David Whitaker said the following regarding his mother's behaviour and negligence while caring for cult children; "drugging children and brainwashing them [was] a technique she learned from my father" (cited in Johnston and Jones, 2016, p. 249).
“Doctor used sect members in LSD tests”, Herald, 24 June, 1990
Ronald Conway, a psychologist associated with Newhaven Hospital and St Vincent's Hospital during the late 1960s and 1970s, not only played a consulting role but also administered LSD treatments. In his autobiography, Conway reflects on the demise of psychedelic therapy with regret, noting, "its virtual abandonment due to hippy excesses and irresponsible and ignorant reporting remains one of the great tragedies of modern psychiatry" (Conway, R, 1988, p. 98-99). He further commented on the broader context of LSD's use in psychiatry, stating, "one day somebody is going to write a detailed chronicle of the great LSD scandal and the professional hysteria concerning psychedelic substances in the late 1960s" (Conway, R, 1988, p. 98-99). During the first wave of psychedelic use, Conway also emerged as a vocal advocate for LSD research in Melbourne. At a symposium at Melbourne's College of Pharmacy, Conway said, "there is still plenty of scope for research into the LSD-type chemicals. It would be a tragedy if the use of LSD and other psychedelic drugs were completely prohibited" (Canberra Times, 27 January, 1969, p.6). His tenure at Newhaven was marked by radical therapies under the influence of Anne Hamilton-Byrne, often blurring ethical boundaries.
L.S.D. DRUG 'MAY HAVE WIDE AND BENEFICIAL USES' (1969, January 27). The Canberra Times, p. 6.
The story of Anne Hamilton-Byrne, the psychiatrists at Newhaven, and the cult of The Family illustrates a troubling chapter in Australia's history of psychedelic use, serving as a warning about the dangers of unethical practices in therapeutic settings. However, the recent revival of psychedelic research in Australia offers a unique opportunity to reshape perceptions, destigmatise these substances, and responsibly explore their potential therapeutic benefits. By learning from past mistakes, Australia can pave the way for a safer and more effective integration of psychoactive substances into mental health care.
The Door is Ajar: Lasting Benefits, Reflections and Future Potential
Unveiling Melbourne's Psychedelic Legacy
The dedicated work and long-standing contributions of scientists like Albert Hofmann should not be underplayed, despite their mixed reception by Western medicine and society at large. Psychedelics in contemporary settings, especially within subcultures, are often viewed positively and described as transformative. The therapeutic potential of psychedelics was initially demonstrated in Australia through the early research conducted by psychiatrists such as Dr Whitaker and Dr Richards. This history is generally overlooked in the current conversation around psychedelic applications in science and medicine in Australia.
A 1991 Sunday Age article titled "How Melbourne became the country's LSD capital" brought to the public's attention the early days of psychedelic use in Melbourne. It states that between 1962 and 1970, at least 4000 patients were treated in Melbourne with LSD, with an average of four sessions each. The authors speculate the total number of patients treated with LSD was likely several thousand more than the recorded figure. The article documents troubling stories from patients, including abuse, lack of consent, and suicides linked to the use of LSD and deep sleep therapy (DST) in Melbourne hospitals. It specifically identifies Newhaven as being more experimental and damaging to its patients compared to other hospitals, highlighting the involvement of Dr. Mackay and Dr. Whitaker, as well as their connections to The Family.
The article also features Dr David Barnes, who practised with LSD at Royal Park Hospital (Victoria) and Kahlyn Hospital (South Australia). Dr Barnes championed LSD’s therapeutic potential in 1991 (many years after he finished working with LSD), primarily for treating depression, anxiety, and obsessive neurosis. He described LSD as the "light that went out," reflecting on its discontinuation as a medical treatment and his belief in its clinical value (cited in Daley and Crawford, 1991, p. 5). The article highlights the complex legacy of psychedelic therapy in Melbourne and the enduring debate over its medical legitimacy and safety.
‘How Melbourne became country's LSD capital’, The Sunday Age, 1991, p 5
The Witch is Dead
"The witch is dead!" is all the text message said to Lex De Man, the Australian police investigator who had led the task force that extradited Anne Hamilton-Byrne back to Australia to face a judge and effectively led to the breakdown of the cult. The text had come from one of the former children of the cult, but the message was clear: it signalled that the leader of the cult had finally passed away, and healing for former members and children could take on a new dimension. Mr De Man was immediately contacted by the media for comment, "Today we have seen the death of one of Australia's most evil criminals as far as I'm concerned, and I don't say that lightly…we have to remember this wasn't some bizarre cult in America, it was right here in Melbourne" (cited in Hope Z, The Age, Jun 14, 2019).
In her final years, Anne Hamilton-Byrne resided in a nursing home at the foot of the Dandenong Ranges, a stark contrast to her once tumultuous life as the leader of The Family. Suffering from dementia, she lived in relative solitude. Her life quietly faded away, watched over by caregivers and occasionally visited by those who remembered her controversial legacy. Hamilton-Byrne passed away on June 13, 2019, at age 98, marking the end of a deeply troubled chapter for many involved.
Howard Whitaker, a psychiatrist, and LSD evangelist, retired in 2002 after more than 50 years of service in the field. He continued to contribute to mental health care by serving on the Mental Health Review Board of Victoria until 1998. Despite his involvement in the controversial administration of LSD to children and other cult members during his time at Newhaven Hospital, Whitaker was never held accountable or charged for medical malpractice. He passed away on November 20, 2012, leaving behind a complex legacy, marked by both significant contributions to psychiatry in Australia and unresolved ethical concerns.
John Mackay has since retired and now resides in the Dandenong Ranges. Unlike many of his contemporaries, Mackay has lived to see the full arc of the psychedelic renaissance, from its early promise to its fall from grace and recent resurgence. Though largely removed from public life, he is one of the only living professionals associated with one of the most debated chapters in Australian psychiatric history.
Dr Raynor Carey Johnson, a distinguished physicist, mystic, and author, passed away on May 16, 1987, at the age of 85. Serving as the Master of Queen's College at the University of Melbourne from 1934 to 1964, Johnson's academic career was marked by a deep engagement with both science and mysticism, which led him to explore the boundaries of human consciousness. In his later years, his association with the controversial group known as "The Family" added a complex dimension to his legacy.
Ronald Victor Conway, a prominent Australian psychologist and author, passed away on March 16, 2009, at the age of 81. His career was marked by significant contributions to psychology and controversial views on Australian society, as well as troubling ethical concerns. In his final years, Conway battled Parkinson's disease and spent much of his time in obscurity before passing away at St Vincent's Hospital Melbourne. His legacy is troubling, with his psychological insights overshadowed by allegations of sexual abuse towards vulnerable patients undergoing LSD treatment, raising serious concerns about malpractice and manipulation within his clinical practices.
Dr William Russell Richards passed away on February 27, 1991, at the age of 61. He was laid to rest in Andersons Creek Cemetery in Warrandyte, Victoria. His work remains a part of the complex and controversial history of psychiatric treatment in Australia. Evelyn Harrison described him as "insightful and caring," reflecting the deep impact he had on those he treated.
Evelyn Harrison credits her participation in these experimental treatments with profoundly reshaping her life. What began as a struggle with post-natal depression ultimately led her to a place of deep self-awareness and inner peace. Evelyn now resides in Queensland’s Sunshine Coast Hinterland with her husband Phillip and cat Mitzi. Her daughter Kim lives nearby. Evelyn reflects on her life with gratitude, emphasising how the therapy, particularly the use of psilocybin, eradicated her fear of dying and enriched her understanding of the world.
In the suburb of Ferny Creek and the greater Dandenong Ranges area, remnants of the cult remain visible and palpable to this day. Many former cult members and their children still reside in the hills. One detail stood out as I drove past former cult houses: nearly all the properties are painted white. Whether out of respect, a desire to preserve the legacy, or sheer unconscious coincidence, this could be seen as a tribute to the "Great White Brotherhood," a name appropriated by co-founders Dr Raynor Johnson and Anne Hamilton-Byrne from 19th-century esotericists and theosophists.
Advancing Psychedelic Medicine
Dr Whitaker's legacy with psychedelics is complex. While his early contributions advanced our understanding of psychedelic-assisted therapy, his later actions involving non-clinical administration and highly dangerous application of LSD to vulnerable subjects. His actions were both damaging and irresponsible, and in all likelihood, his actions at Newhaven and with The Family contributed to the government's negative view of LSD. By contrast, Dr Richards’ more professional approach to psychedelic-assisted therapy, at least in Evelyn’s case, seems to have been genuinely positive and productive in the long term. It is a tragedy that good work such as this was forced to cease as a consequence of prohibition.
As Australia enters a new phase of exploring psychedelic research and therapy, it is crucial to proceed with caution. We must learn from the past and ensure that current practices are informed by ethical considerations and supported by robust scientific research and protocols. It is equally important to temper expectations and avoid sensationalist and evangelistic claims that could undermine the progress made in reintegrating psychedelics into clinical settings.
A balanced and careful approach will help safeguard the integrity of this re-emerging field while protecting patient safety. It is in everyone's best interest to foster the responsible development of treatments to harness the therapeutic potential of psychedelic substances. It is also necessary to emphasise that the presence of ethical and skilled therapists is key to the success and long-term sustainability of treatment outcomes in the field of psychedelic-assisted medicine.
Decades of dedicated work by many researchers, clinicians, and advocates worldwide brought us to the point where psychedelics, particularly psilocybin, have been given a second chance in psychiatry. A chance to help those with treatment-resistant mental health conditions. Evelyn Harrison, who reported long-lasting mental health benefits because of her access to psychedelic-assisted therapy, said:
“The result of this treatment has stabilised my life. I take each day as it comes, conscious of the beauty around me. I live a few metres from the sea, I have a wonderful [second] husband, and would not change any of my life, which has been a learning process… hopefully, this will continue. I count myself so lucky to have been in the right place at the right time… I am 92 now and have had a very successful, happy marriage for 40 years. I am not afraid to die. Psilocybin changed my life for the better. I love this planet, its diversity and stunning beauty. Psilocybin was called ‘the doors to perception.’ There are secrets to learn, a cosmos to explore, and maybe an exciting hereafter or universal consciousness. One more big mystery… I think it’s one of the most marvellous things that ever happened to me, quite honestly, and I think I was just so lucky to be in the right place at the right time.”
Image of Evelyn Harrison (Photo courtesy of Evelyn Harrison)
Further Relief and Reciprocity
As we embrace the resurgence of psychedelic medicine in Australia, it is vital to carry forward the wisdom of ancient traditions and recent history, including insights gained from both underground and formal research around psychedelics. Psychoactive substances have been integral to the cultural and spiritual traditions of many First Nations peoples worldwide, serving ceremonial and healing purposes for centuries. The integration of medicinal plants and fungi into Western medicine is deeply rooted in this traditional knowledge. However, the practice of Western pharmacognosy (deriving drugs from natural sources) often occurs within an extractive, colonial framework, frequently lacking in reciprocity for the cultures that first discovered and used these medicines. This historical context highlights the need for a more equitable and respectful approach to the use of these substances.
In addition, the decriminalisation of certain psychedelic substances offers a pathway to reducing the harm associated with their personal use and possession. The most significant damage often stems not from the substances themselves but from the punitive legal measures that disproportionately impact individuals, leading to prolonged suffering, social isolation, criminal records, further trauma, and the separation of families. A shift toward decriminalisation would allow for a more compassionate, cost-effective approach focused on education and supportive care within communities, rather than imprisonment.
The risks associated with psychedelic use, though real, are generally low and can be mitigated by ensuring a safe "set and setting" and proper dosing. By reducing stigma and prioritising knowledge, education, and care over criminalisation, we can effectively minimise the harms linked to these substances. When used responsibly by informed, healthy adults, psychedelics offer profound potential for healing, personal growth, and enhancing our relationships with others and the environment.
As we continue to navigate the broader implications of drug policies on society, a balanced, informed, and compassionate approach is essential. The ongoing debates around the value, benefits, and best practices of psychedelic medicine and therapy, which have persisted for over 70 years, are more relevant than ever. As the stigma surrounding psychedelics begins to fade, stories like those of Evelyn Harrison and Dr William Richards can help us better understand, appreciate, and harness the life-changing potential of these pharmacological tools.
The profound therapeutic potential of these substances must be matched with ethical responsibility and respect for their First Nations cultural origins. By learning from past mistakes and ensuring that the future of psychedelic therapy is anchored in compassion, science, equity, and accessibility, we can unlock their true potential as tools for healing and personal growth, benefiting individuals and society as a whole. As Dr Margaret Ross, a prominent figure in Melbourne's psychedelic renaissance and a leader in the clinical use of psilocybin in Australia, emphasised at the 2022 EGA conference in Melbourne, "Psychedelics should not only be available within the four white walls of a clinic, but as a community and culturally we need to develop wise relationships with these compounds, listening to our global elders and taking these compounds seriously" (Ross M. 2023).
Endnote: we welcome patients and researchers associated with early psychedelic research and therapy to share their experiences with Entheogenesis Australis - info@entheogenesis.org
Author: Jonathan Carmichael
Jonathan Carmichael is the co-founder, conference director, and President of Entheogenesis Australis (EGA), a charity dedicated to critical thinking and knowledge sharing about ethnobotanical plants, fungi, nature, and sustainability. He has been the driving force behind EGA for over two decades and is also a founding member of the charity Psychedelic Research in Science & Medicine (PRISM). Additionally, Jonathan is a freelance photographer whose work has been featured in various exhibitions and publications. He is passionate about history and ethnobotanical activism, with a strong focus on social justice and environmental issues.
