Enamory is a clinical practice, training institute, and nonprofit research organization focused on psychedelic assisted couples therapy. In this episode, clinical psychologists Chandra Kian and Kayla Knopp discuss their work integrating ketamine assisted psychotherapy with evidence based couples therapy models.

Both guests trained as academic researchers at the University of California San Diego Veterans Affairs system, where they worked on large scale couples based PTSD trials. They later co founded Enamory to continue clinical work, train therapists, and conduct research focused specifically on relationships.

The conversation begins with Dr. Kian and Dr. Knopp describing their background in couples based PTSD research and how that work shaped their clinical approach.

They explain how existing couples therapy models often stall when partners cannot soften, access vulnerability, or understand each other's internal experience. Their early exposure to MDMA assisted therapy research highlighted how psychedelic states can temporarily reduce defensiveness and rigid narratives.

Fireside Project is a nonprofit that helps reduce the risks of psychedelic experiences through a free support line, coaching, education, and research. In this episode, Joshua White speaks with Psychedelics Today about why real-time support matters, what it takes to run a national hotline, and what Fireside learned after more than 30,000 conversations since launch.

White shares how his background as a lawyer and his early hotline volunteering shaped Fireside's model. He also describes how festival harm reduction work, including lessons from Zendo-style support spaces, revealed a major gap: people often need help during an experience and after it ends.

A major focus of the conversation is Lucy, Fireside's new voice-to-voice role-play simulator designed to improve psychedelic support skills through low-stakes practice.

Joshua White introduces Fireside Project as an accessible safety net for people who are actively having psychedelic experiences or processing past ones. The support line launched on April 14, 2021, and relies on trained community volunteers who commit to a year of service.

White explains why anonymity matters. He argues that a phone-based container can make it easier for callers to share vulnerable material without fear of judgment. He also frames service as a key part of integration for volunteers who want to give back or prepare for work in the psychedelic field.

White describes the early difficulty of building Fireside from scratch, including legal design, insurance hurdles, training development, and fundraising. He credits seed support from David Bronner and Dr. Bronner's for helping Fireside prove that people would actually use a psychedelic support line.

He also explains a key harm reduction point: calling emergency services during a non-medical psychedelic crisis can escalate risk. Fireside aims to help people regulate, re-orient, and stay safer when panic or fear shows up.

Key concepts discussed include:

• The thin line between healing and traumatizing during high-intensity psychedelic states
• Why callers often need connection, not rescue
• How volunteer capacity and call volume shape how long conversations run
• The difference between support during an experience and longer-term coaching support

The conversation then turns to Lucy, a training tool White describes as a "flight simulator" for psychedelic practitioners. Lucy is not part of the live support line. Instead, it offers emotionally responsive role-play scenarios so trainees can practice staying grounded, tracking consent and boundaries, and responding to crisis cues.

White also addresses recording and consent. He argues Fireside needs strong training feedback loops to improve safety and quality. He describes an anonymization approach designed to remove phone numbers, strip identifying details, and distort voices while preserving emotional tone. He also explains the post-call option for callers to delete their recorded conversation.

Practical takeaways include:

• Simulation can help trainees stay regulated when intense material emerges
• Better training can reduce unnecessary diversion to emergency rooms
• Clear consent language and easy deletion workflows matter for trust
• Coaching can expand the continuum of psychedelic support beyond therapy

Manvir Singh joins Psychedelics Today to unpack what shamanism means and why the term matters now. Singh is an anthropologist and author of Shamanism: The Timeless Religion. He argues that shamanism is not limited to "remote" societies or the past. Instead, it reliably reappears because it helps humans manage uncertainty, illness, and the unknown.

This episode is relevant for the psychedelic community because "shaman" often gets used loosely, or avoided entirely. Singh offers a clear framework for talking about shamanic practice without leaning on romantic myths, drug-centered assumptions, or rigid definitions that do not fit the cross-cultural record.

Early in the conversation, Manvir Singh explains why many classic definitions of shamanism break down when tested across cultures, including in Siberia where the term originated. He discusses how popular images of shamanism often center "soul flight" and fixed cosmologies. However, ethnography shows more variation, including possession, spirit proximity, and different ways practitioners describe altered experience.

Singh also traces his path into anthropology, including long-term fieldwork with the Mentawai people off the west coast of Sumatra. There, he studied ritual specialists known as kerei and saw how central they are to healing, ceremony, and community life.

At the center of the episode, Manvir Singh offers a practical three-part definition. He emphasizes these shared traits as the "beating heart" of shamanism across many settings:

• A non-ordinary state (trance, ecstasy, or another altered mode)

• Engagement with unseen beings or realities (spirits, gods, ancestors, witches, ghosts)

• Services such as healing and divination

Singh also explores taboo, restriction, and "otherness." He explains how shamans often cultivate social and psychological distance through initiations, deprivation, and visible markers. This helps communities experience the practitioner as different in kind, which increases credibility when the practitioner claims access to hidden forces.

Later, Manvir Singh challenges common psychedelic narratives that treat psychedelics as the universal engine of religion or shamanism. He notes that many shamanic traditions do not rely on psychedelics at all, and that rhythmic music, drumming, dance, and social ritual can reliably produce trance states.

He also clarifies a key mismatch in many contemporary "ayahuasca tourism" settings: in many traditional contexts, the specialist takes the substance to work on behalf of the patient, rather than turning the participant into the primary visionary practitioner.

Practical takeaways for the psychedelic field include:

• Use definitions that fit cross-cultural evidence, not marketing language.

• Avoid assuming psychedelics are required for mystical experience.

• Notice how authority gets built through ritual, training, and otherness, not only through pharmacology.