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Over the last fifteen years the use of the indigenous Amazonian psychoactive beverage ayahuasca has been reimagined in alternative healing circles of Western countries. This paper explores the practice of ayahuasca neoshamanism in Australia and examines ways in which acts of vomiting and ecstatic trance-visions involve heightened affective states and moral projects of healing. Aspects of everyday life are purged, rearticulated, and reconstituted in rituals where codes of conduct and discursive exchange encourage practices of personal evaluation and reflexivity that appear to index ideologies of individualism. Through exploring social and discursive prohibitions and forms of sensory organisation, the practice of drinking ayahuasca in Australia is shown to be constituted by ritual conventions that define the individual as autonomous and responsible in relation to ecstatic trance and articulations of wellbeing.

There has been ongoing scholarly debate concerning whether New Age spirituality may be defined by individualistic more than collectivistic values, beliefs and behaviours. Most scholars have answered in the positive and indicated how New Age beliefs and techniques emphasise the importance of the self and self-interests of the practitioner. This article contributes to debates on New Age individualism with an analysis of ayahuasca neoshamanism in Australia. I introduce thick ethnographic evidence of collectivist logics of social action in ritual practices of ecstatic purging and visions. I argue that these practices can be interpreted through anthropological notion of "dividualism" whereby the person is multiple, partible, and exchangeable along social relations of obligation (Strathern 1988, Mosko 2013). The article illustrates how ethnographic theory may contribute to debates about individualism and collectivism in New Age spirituality by creating space for "native" or emic theories of social action.

Emerging from a diverse and long history of shamanic and religious cultural practices, psychedelic substances are increasingly being foregrounded as medicines by an assemblage of scientific research groups, media institutions, government drug authorities, and patient and consumer populations. Considering scientific studies and recent popular media associated with the medicalization of psychedelic substances, this article responds to scholarly debates over the imbrication of scientific knowledge and moral discourse. It contends that, while scientific research into psychedelic medicine presents itself as amoral and objective, it often reverts to moral and political claims in public discourse. We illustrate how psychedelic medicine discourse in recent popular media in the United States and the United Kingdom is naturalizing specific moral and political orientations as pharmacological and healthy. The article traces how psychedelic substances have become ego-dissolving medicines invested with neoliberal and anti-authoritarian agency.

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