Indigenous and Culturally-Responsive Psychedelic-Assisted Therapy in Canada

This article is written for Indigenous patients (First Nations, Inuit, and Métis) and families considering clinical psychedelic-assisted therapy in Canada, and for non-Indigenous clinicians and allies who want to understand how a private clinic should — and should not — engage with this work. It is written with the recognition that Indigenous healing traditions are ancient, sovereign, and distinct from clinical psychedelic-assisted therapy as practised in modern Canadian medical settings. ATMA CENA is a clinical mental-health network. We do not offer Indigenous healing, ceremony, or traditional knowledge. We offer Health Canada-regulated and Special Access Program (SAP) clinical pathways — ketamine, Spravato (esketamine), and SAP-route psilocybin and MDMA — within a culturally-humble framework. The honest distinction between clinical psychedelic-assisted therapy and Indigenous traditional medicine is the foundation of practising in this space without appropriation.

Hope for Wellness Helpline — 1-855-242-3310 (24/7 Indigenous-specific crisis and counselling line, available in English, French, Cree, Ojibway, and Inuktitut). Online chat: hopeforwellness.ca. If you or someone you love is in crisis, please contact Hope for Wellness, 9-8-8 (Suicide Crisis Helpline), or local emergency services.

Key takeaways

• Indigenous healing traditions and clinical psychedelic-assisted therapy are distinct. Plant medicines used in Indigenous ceremonial contexts are not equivalent to clinical psilocybin, MDMA, or ketamine and must be respected, not appropriated.
• The Indigenous mental health context in Canada is shaped by colonization — residential schools, the Sixties Scoop, ongoing structural inequity, and intergenerational trauma — with substantially elevated rates of PTSD (post-traumatic stress disorder), depression, suicidality (particularly in Indigenous youth), and substance-use distress.
• The Truth and Reconciliation Commission (TRC) Calls to Action 18–24 name closing health-outcome gaps and recognizing Indigenous healing practices alongside Western medicine as obligations.
• Two-Eyed Seeing (Etuaptmumk), articulated by Mi'kmaq Elder Albert Marshall, frames Indigenous and Western knowledge as two eyes that together can see further than either alone — without collapsing one into the other.
• Cultural humility (lifelong self-reflection, power analysis, partnership) is distinct from cultural competence (a skill checklist) — the field has moved toward humility as the more honest stance.
• Roots to Thrive Nanaimo's partnership with the Snuneymuxw Community Wellness Centre is a cited example of a clinical–community partnership advanced with explicit consent and Indigenous leadership.
• NIHB (Non-Insured Health Benefits) through Indigenous Services Canada covers mental health counselling for eligible First Nations and Inuit clients; psychedelic-assisted therapy is not a covered NIHB benefit at this time.
• VAC pathways apply to Indigenous veterans (CAF and RCMP).
• ATMA CENA's stance: cultural humility, not cultural appropriation; honest about what we offer (clinical pathways) and what we do not (traditional knowledge); partnership where invited and appropriate.

Why this article requires distinct framing

Most population articles on a clinical website describe a target population, the relevant clinical evidence, and the access pathways. This article requires more than that. The history of Western medicine's encounter with Indigenous Peoples in Canada is a history of harm — residential schools where children were experimented on and abused; coercive sterilizations into recent decades; the Sixties Scoop; in-hospital racism documented in the death of Joyce Echaquan in 2020 and many others. The contemporary psychedelic-assisted therapy field has its own appropriation problem: traditional Indigenous and Mesoamerican plant medicines have been extracted from their ceremonial contexts and rebranded as wellness commodities, frequently without consent, accurate attribution, or material benefit returning to the source communities.

A clinical article that addressed Indigenous Peoples as a "patient population" without naming any of this would itself be part of the problem. The honest stance is to acknowledge the historical and ongoing harms, to be specific about the distinctions between clinical psychedelic-assisted therapy and Indigenous traditional medicine, and to be clear about what clinical providers do and do not offer.

Indigenous mental health context in Canada

Indigenous Peoples in Canada — First Nations, Inuit, and Métis — represent ~5% of the population (Statistics Canada). Mental health need in this group cannot be understood without the historical and structural context.

• Residential schools operated in Canada from the 1830s into the 1990s, with the last federally-funded school closing in 1996. The Truth and Reconciliation Commission documented the system as cultural genocide. Survivors and descendants of survivors carry well-documented health and mental health consequences.
• The Sixties Scoop removed Indigenous children from their families into non-Indigenous foster and adoptive placements at scale.
• The Indian hospital system delivered substandard, often coercive medical care into the 1980s.
• Intergenerational trauma is a clinical and epidemiological reality — exposure to parental and grandparental trauma is associated with elevated rates of mood, anxiety, post-traumatic stress, substance-use, and suicide-related outcomes.
• Ongoing colonial harms include systemic racism in health care (as documented in the In Plain Sight report 2020 in BC), inequities in housing, water, food security, and access to mental health services — particularly in remote and northern communities.
• Indigenous youth suicide rates are substantially elevated relative to the general Canadian youth population, with First Nations youth 5–6x and Inuit youth in some Nunavut communities up to 11x national rates (Public Health Agency of Canada / regional health authority data; specific ratios vary by year and community).
• PTSD prevalence in Indigenous communities, including survivors of residential schools, is substantially elevated. The clinical PTSD literature substantially overlaps with what Indigenous scholars and Elders have named as historical trauma — though the two frameworks are not identical and should not be collapsed.

The clinical implications are significant. Many Indigenous patients arriving at any mental-health clinic present with PTSD or complex PTSD, depression, anxiety, and substance-use comorbidity layered on a cultural and historical context that conventional Western psychiatry was not built to understand.

The Truth and Reconciliation Commission — Health Calls to Action

The TRC's Final Report (2015) included 94 Calls to Action. The health-related Calls to Action 18–24 are directly relevant to any Canadian mental-health practice serving Indigenous patients:

• Call 18 — Acknowledge that the current state of Indigenous health in Canada is a direct result of previous Canadian government policies, including residential schools.
• Call 19 — Establish measurable goals to identify and close gaps in health outcomes between Indigenous and non-Indigenous communities.
• Call 20 — Recognize, respect, and address the distinct health needs of Métis, Inuit, and off-reserve Indigenous Peoples.
• Call 21 — Provide sustainable funding for existing and new Indigenous healing centres, with particular focus on those addressing the legacy of residential schools.
• Call 22 — Recognize the value of Indigenous healing practices and use them in the treatment of Indigenous patients in collaboration with Indigenous healers and Elders where requested by Indigenous patients.
• Call 23 — Increase the number of Indigenous professionals in the health-care field; ensure retention; provide cultural competency training for all health-care professionals.
• Call 24 — Require all medical and nursing schools to teach Indigenous health, the history and legacy of residential schools, treaties, Indigenous rights, and Indigenous teachings on practices, with skill-based training in cultural competency, conflict resolution, human rights, and anti-racism.

A psychedelic-assisted therapy practice that takes Calls 18, 22, 23, and 24 seriously will look different from one that does not.

Two-Eyed Seeing (Etuaptmumk)

Two-Eyed Seeing — Etuaptmumk in Mi'kmaw — was articulated by Mi'kmaq Elder Albert Marshall of Eskasoni First Nation, working with researchers Cheryl Bartlett and Murdena Marshall (Marshall, Bartlett, Marshall 2012). It is the practice of "learning to see from one eye with the strengths of Indigenous knowledges and ways of knowing, and from the other eye with the strengths of Western knowledges and ways of knowing, and to use both these eyes together for the benefit of all."

For mental health practice, Two-Eyed Seeing implies that:

• Indigenous knowledge is not a supplement to Western medicine; it is a distinct and complete way of knowing in its own right.
• Western medicine is not the default into which Indigenous knowledge is integrated. Both are stood up as complete, with the integration occurring in the patient's lived care, the clinician's practice, and the community partnership.
• Neither knowledge system is reducible to the other; collapsing Indigenous healing into "complementary medicine" or "alternative therapy" misses the point.

For a clinical psychedelic-assisted therapy practice, Two-Eyed Seeing is a useful frame for partnership — but only when the partnership has been established through consent, leadership from the Indigenous community, and material reciprocity, not merely cited.

Cultural humility versus cultural competence

The mental-health field has progressively moved from the language of cultural competence (a skill set or checklist a non-Indigenous clinician can acquire) to cultural humility (Tervalon and Murray-García 1998), which describes a lifelong stance of self-reflection, recognition of power imbalance, and partnership.

Cultural humility implies:

• The clinician does not become "competent" in Indigenous culture as a credentialing exercise.
• The clinician examines their own positionality, training history, and relationship to colonial structures.
• The clinician structures partnership rather than substitution.
• The clinician is honest about not knowing — and refers to or partners with Indigenous-led services where that is the right move.

ATMA CENA's stance is cultural humility. We do not claim cultural competence with respect to Indigenous knowledge, and we do not represent any of our clinical work as Indigenous medicine.

Indigenous healing traditions are distinct from clinical psychedelic-assisted therapy

This is the central distinction this article rests on.

• Indigenous healing traditions — including the use of certain plant medicines in specific Indigenous and Mesoamerican ceremonial contexts — are ancient, place-specific, lineage-specific, and inseparable from the relationships, languages, ceremonies, songs, and protocols within which they exist. They are sovereign cultural and spiritual practices.
• Clinical psychedelic-assisted therapy, as offered in licensed Canadian clinics under Health Canada regulation, is a Western medical practice. It uses synthesized or pharmaceutical-grade compounds (ketamine HCl, esketamine, GMP psilocybin, GMP MDMA) administered in clinical environments under medical supervision, paired with Western evidence-based psychotherapy modalities.
• The substances are not equivalent. GMP psilocybin under SAP is not the same as a ceremonial mushroom in an Indigenous context. Pharmaceutical MDMA is not peyote and not ayahuasca. Off-label ketamine is not a traditional medicine of any Indigenous nation. The molecules may overlap or be related, but the practices, contexts, intentions, and meanings are different.
• The two practices serve different functions and operate by different rules. A clinical practice that conflated them — by, for example, using Indigenous ceremonial language in a clinical session, displaying smudge bundles or sacred items in clinic décor, or describing the clinical work as "ceremony" — would be appropriating, not honouring.

What this means for an Indigenous patient choosing clinical psychedelic-assisted therapy at ATMA CENA: you are accessing a Western clinical pathway. If you also work with Elders, healers, or your community's traditional medicine, that is a distinct and parallel relationship that ATMA CENA respects but does not provide, simulate, or claim.

Roots to Thrive and the Snuneymuxw partnership

A frequently-cited example of clinical–community partnership done with explicit consent is the relationship between Roots to Thrive in Nanaimo, BC (a group ketamine and group psilocybin (SAP) program led by Dr. Pam Kryskow and colleagues) and the Snuneymuxw Community Wellness Centre of the Snuneymuxw First Nation. The partnership is publicly described as built on consent and community leadership, rather than the clinical program inviting itself in. This is the structural shape that Naut'sa mawt — a Coast Salish concept rendered roughly as "working together as one" or "one heart, one mind" — names: partnership rather than extraction.

ATMA CENA names this not because ATMA CENA operates the same partnership, but because it is the standard. Any clinical–Indigenous community engagement should look more like the Snuneymuxw arrangement and less like a clinic placing a few decorative references to Indigenous knowledge on a website.

For more detail, see Group Ketamine-Assisted Therapy and Psilocybin Therapy in Canada.

Concerns the field carries

Patients should expect any honest Canadian psychedelic-assisted therapy clinic to acknowledge the following without prompting:

• Plant medicine appropriation. Several substances central to the modern psychedelic field (psilocybin from Mazatec mushroom traditions in Oaxaca; the ayahuasca pharmacology adapted from Amazonian traditions; mescaline from peyote, sacred to the Native American Church) come from Indigenous lineages whose communities have not been consulted and have not benefited financially or epistemically from the field's growth.
• Cultural set-dressing. Use of Indigenous language, imagery, songs, or ceremonial framing in non-Indigenous clinical settings is appropriative even when done with positive intent.
• Tokenization. Listing an Indigenous advisor on a website without an actual ongoing partnership, paid relationship, and decision-making authority is tokenizing.
• Wellness commodification. Selling "shamanic" retreats, ceremonies, or services without Indigenous leadership, oversight, or material reciprocity is exploitative.

A clinic's stance on these is testable: where Indigenous reference is used, what relationship sits behind it; what partnerships are funded and how; whether Indigenous patients have meaningful pathways into care; what the clinic does not claim.

The 2018 Wabanaki Confederacy declaration

In 2018, the Wabanaki Confederacy (a longstanding alliance of the Mi'kmaq, Maliseet, Passamaquoddy, Penobscot, and Abenaki nations) issued a declaration concerning psychedelic substances and their relationship to Indigenous peoples and lands. The declaration emphasizes Indigenous sovereignty over plant medicines that grow in Indigenous territories, the necessity of consultation and consent for any commercial or research engagement, and the rejection of appropriation of Indigenous ceremonial contexts by non-Indigenous practitioners. The declaration is part of a broader pattern of Indigenous nations and confederacies asserting protocol around psychedelics and ceremonial plants.

Citing the Wabanaki declaration here does not make ATMA CENA a party to it. The point is that Indigenous nations are themselves articulating positions on this field, and any responsible clinical practice should be aware of those positions and structurally responsive to them.

Indigenous patients accessing clinical psychedelic-assisted therapy

The clinical pathway for an Indigenous patient is the same pathway that applies to any Canadian patient meeting clinical criteria. There is no separate "Indigenous protocol" for clinical psychedelic-assisted therapy; constructing one would itself be appropriative.

• Off-label ketamine (out-of-pocket; some VAC, WCB, and rare private-payer pathways)
• Spravato (esketamine) for TRD — Health Canada approved (May 2020); coverage variable across PSHCP, NIHB, private insurance, and provincial drug plans
• Psilocybin under SAP for end-of-life distress and TRD after failure of conventional treatment — investigational
• MDMA under SAP for severe PTSD — investigational

The relevant clinical literature — Goodwin 2022 COMP001 (psilocybin TRD); Mitchell 2021/2023 MAPP1/MAPP2 (MDMA-AT PTSD); Anand 2023 ELEKT-D (ketamine vs ECT in TRD) — did not specifically study Indigenous populations as separate sub-cohorts. Direct Indigenous-cohort RCT evidence is limited. This is itself a gap and is consistent with broader under-representation of Indigenous Peoples in Canadian clinical research.

For more detail, see Ketamine Therapy in Canada, Psilocybin Therapy in Canada, and MDMA-Assisted Therapy in Canada.

NIHB / FNIHB — what's covered, what's not

The Non-Insured Health Benefits (NIHB) program, administered by Indigenous Services Canada through the First Nations and Inuit Health Branch (FNIHB), provides eligible First Nations clients (Status / registered) and recognized Inuit with benefits not covered by other plans, including:

• Mental health counselling — short-term crisis-and-intervention counselling delivered by NIHB-recognized providers (psychologists, social workers, certain counsellors). Coverage and session limits vary; confirm at the time of referral.
• Prescription drug benefits — a defined NIHB drug formulary; clients can access additional medications via the Exception Drug pathway when clinically supported.
• Medical transportation — to access medically-required services not available in the community.
• Vision, dental, medical supplies and equipment, and short-term residential addictions treatment.

What NIHB does not currently cover:

• Psychedelic-assisted therapy is not a covered NIHB benefit. Spravato has, in specific cases, been considered through the Exception Drug pathway; SAP-route psilocybin and MDMA, off-label ketamine, and SAP/clinical fee structures are generally not covered.
• Coverage policy may evolve. Patients and clinicians should confirm current NIHB and provincial-territorial coverage at the time of any referral.

Métis clients are not covered by NIHB; provincial mental-health-coverage pathways apply, with some Métis Nation-specific programs in certain provinces.

For coverage background, see Insurance Coverage for Psychedelic-Assisted Therapy in Canada.

Indigenous veterans — VAC pathway

Indigenous veterans of the Canadian Armed Forces and the RCMP — including a substantially over-represented share of Canadian service members historically — qualify for Veterans Affairs Canada (VAC) coverage on the standard VAC pathway. VAC has an established case-by-case pathway for psychedelic-assisted therapy (predominantly off-label ketamine; some psilocybin SAP) for service-related conditions including PTSD and depression. CFB-related communities and Indigenous-veteran networks should know that the VAC pathway applies fully.

For more detail, see VAC Coverage for Psychedelic-Assisted Therapy.

What ATMA CENA offers — and what it does not

ATMA CENA is a clinical mental-health network. We offer:

• Off-label ketamine therapy (in-clinic, supervised)
• Spravato (esketamine) for treatment-resistant depression where Health Canada-labelled and clinically appropriate
• Health Canada SAP applications for psilocybin (end-of-life distress, TRD after conventional failure) and MDMA (severe PTSD) where clinically supported
• Comprehensive psychiatric and psychotherapy assessment
• Coordinated care layering — ATMA CENA can work alongside your existing primary care provider, Indigenous health worker, traditional healer relationship, or community wellness centre, where you choose to bring those relationships into the clinical picture
• Cultural humility — recognition of the distinctions named above, willingness to be told when our framing or language is off, openness to adjusting practice

ATMA CENA does not offer:

• Indigenous traditional healing
• Ceremonial services
• "Shamanic" framing
• Indigenous-language or Indigenous-spiritual content within clinical sessions
• Any claim to teach, train, transmit, or commercialize Indigenous knowledge

If you are looking for traditional healing, an Elder relationship, a ceremonial pathway, or culturally-grounded community wellness work, those services exist within Indigenous communities and Indigenous-led organizations. They are not what ATMA CENA provides.

Practical guidance — engaging ATMA CENA honestly

If you are an Indigenous patient considering ATMA CENA's clinical pathway:

• Bring your full picture. What you are working on with an Elder, healer, traditional medicine person, or community wellness program is part of your care. ATMA CENA will not displace it. Coordinated care structuring is designed for exactly this kind of layering.
• Ask direct questions about cultural humility. What ongoing partnerships does ATMA CENA maintain? What does ATMA CENA decline to do? How does ATMA CENA handle requests that fall outside its clinical scope?
• Use the standard Canadian clinical pathways. NIHB, VAC, provincial drug plans, private insurance — the same coverage analysis applies as for any patient. The Canadian insurance coverage guide covers the details: Insurance Coverage for Psychedelic-Assisted Therapy in Canada.
• Know that clinical psychedelic-assisted therapy is not the only path. For many Indigenous patients, the right next step is community-based, Elder-led, or land-based work, with or without a clinical adjunct. ATMA CENA will say so when that is our honest read.

What the evidence does NOT say

• Clinical psychedelic-assisted therapy is not a substitute for Indigenous healing traditions — and any framing that suggests otherwise is appropriative.
• Indigenous-cohort RCT evidence is limited. Pivotal trials in psilocybin, MDMA, and ketamine have not specifically powered or reported Indigenous sub-cohort outcomes; inferences should be made with this limit in mind.
• Cultural humility does not equal cultural competence. A clinic's lifelong reflective stance is the practice; a credential or workshop completion is not.
• No clinical pathway, including any provider's, will undo intergenerational or historical trauma. Clinical work can support symptom relief, processing, and integration; it does not replace the broader cultural, community, and structural work that is also required.
• The Wabanaki Confederacy and other Indigenous-led declarations on psychedelics establish protocol that the clinical field should respect — recognizing Indigenous sovereignty over plant medicines and ceremonial contexts.

Frequently asked questions

Does ATMA CENA offer Indigenous healing or ceremony? No. ATMA CENA is a Western clinical mental-health practice. We offer clinical pathways — ketamine, Spravato, SAP-route psilocybin and MDMA — within a culturally-humble framework. Indigenous traditional healing is sovereign and is offered by Indigenous communities and Indigenous-led organizations, not by ATMA CENA.

Is clinical psilocybin the same as ceremonial mushrooms? No. GMP-grade psilocybin under Health Canada SAP is a pharmaceutical compound used in a clinical session with Western psychotherapy. Ceremonial mushroom use within Indigenous traditions exists in a different cultural, spiritual, and protocol context. The molecules may overlap; the practices are distinct.

Can I work with my Elder or community wellness centre alongside ATMA CENA's clinical work? Yes — that is exactly what our coordinated care model is designed to allow. ATMA CENA can work alongside your Elder, traditional medicine person, or community wellness program, where you choose to bring those relationships into the clinical picture. We do not displace or substitute for them.

Is psychedelic-assisted therapy covered by NIHB? Not currently. NIHB covers mental health counselling within defined limits, certain medications via the formulary or Exception Drug pathway, and medical transportation. Psychedelic-assisted therapy substances and the SAP/clinical fee structure are generally not covered. Confirm current NIHB policy at the time of any referral.

I'm a Métis patient — does NIHB apply? NIHB is for Status First Nations and recognized Inuit. Métis clients access provincial mental-health coverage and, in some provinces, Métis Nation-specific programs. Coverage varies; the Canadian Insurance Coverage hub covers the details.

I'm an Indigenous veteran — does VAC apply? Yes. The standard VAC pathway applies, including the case-by-case psychedelic-assisted therapy pathway for service-related conditions like PTSD and depression. See VAC Coverage for Psychedelic-Assisted Therapy.

What is Two-Eyed Seeing and why does it matter here? Two-Eyed Seeing (Etuaptmumk), articulated by Mi'kmaq Elder Albert Marshall, frames Indigenous and Western knowledges as two eyes that together can see further than either alone. It implies partnership and parallel respect — not absorption of Indigenous knowledge into Western clinical practice.

What's cultural humility, and how do I know if a clinic is practising it? Cultural humility (Tervalon and Murray-García 1998) is a lifelong stance of self-reflection, recognition of power imbalance, and partnership — distinct from a "cultural competence" checklist. You can test it by asking what partnerships a clinic maintains, what it explicitly declines to do, and how it handles requests outside its scope.

Does ATMA CENA claim to be Indigenous-led? No. ATMA CENA is a Western clinical mental-health network. Indigenous-led organizations and clinicians exist in Canada and we encourage anyone seeking Indigenous-led care to access those services directly. ATMA CENA's stance is partnership and humility where appropriate, not representation.

Is the Roots to Thrive / Snuneymuxw partnership available to me? That partnership is between Roots to Thrive and the Snuneymuxw First Nation in Nanaimo. It is not an ATMA CENA program. If you are Snuneymuxw, you can contact the Snuneymuxw Community Wellness Centre directly. If you are interested in similar models in your own region, your community's health authority is the appropriate first contact.

I'm in crisis — what should I do? Hope for Wellness Helpline 1-855-242-3310 (24/7 Indigenous-specific crisis and counselling, English/French/Cree/Ojibway/Inuktitut), online chat at hopeforwellness.ca, 9-8-8 Suicide Crisis Helpline, or local emergency services. ATMA CENA is not a crisis service.

What do I do if I encounter a clinic doing something appropriative? Naming it directly to the clinic is one option. Indigenous community advocates, your provincial regulator (if a regulated health professional is involved), and Indigenous-led patient advocacy organizations are others. Cultural appropriation in mental-health practice is a complaints-eligible concern in many regulatory frameworks.

Sources

1. Truth and Reconciliation Commission of Canada. (2015). Calls to Action. https://www2.gov.bc.ca/assets/gov/british-columbians-our-governments/indigenous-people/aboriginal-peoples-documents/calls_to_action_english2.pdf
2. Marshall A, Bartlett C, Marshall M. (2012). Two-Eyed Seeing and other lessons learned within a co-learning journey of bringing together Indigenous and mainstream knowledges and ways of knowing. Journal of Environmental Studies and Sciences, 2:331-340.
3. Tervalon M, Murray-García J. (1998). Cultural humility versus cultural competence: a critical distinction in defining physician training outcomes in multicultural education. J Health Care Poor Underserved, 9(2):117-25. PMID: 10073197.
4. Hope for Wellness Helpline (Indigenous Services Canada). https://www.hopeforwellness.ca/ — 1-855-242-3310.
5. First Nations and Inuit Health Branch — Non-Insured Health Benefits. Indigenous Services Canada. https://www.canada.ca/en/indigenous-services-canada/services/first-nations-inuit-health/non-insured-health-benefits.html
6. National Inquiry into Missing and Murdered Indigenous Women and Girls — Final Report (2019).
7. In Plain Sight — Addressing Indigenous-specific Racism and Discrimination in B.C. Health Care (2020). Engagement Office of the Reviewer, Mary Ellen Turpel-Lafond.
8. Goodwin GM, Aaronson ST, Alvarez O, et al. (2022). Single-Dose Psilocybin for a Treatment-Resistant Episode of Major Depression. New England Journal of Medicine, 387(18):1637-1648. PMID: 36322843.
9. Mitchell JM, Bogenschutz M, Lilienstein A, et al. (2021). MDMA-assisted therapy for severe PTSD: a randomized, double-blind, placebo-controlled phase 3 study (MAPP1). Nature Medicine, 27(6):1025-1033. PMID: 33972795.
10. Anand A, Mathew SJ, Sanacora G, et al. (2023). Ketamine versus ECT for Nonpsychotic Treatment-Resistant Major Depression. New England Journal of Medicine, 388(25):2315-2325. PMID: 37224135.
11. Roots to Thrive — Group Ketamine and Group Psilocybin (SAP) program description and Snuneymuxw Community Wellness Centre partnership. https://rootstothrive.com/
12. Health Canada — Special Access Program. https://www.canada.ca/en/health-canada/services/drugs-health-products/special-access.html
13. Health Canada — SAP psychedelic-assisted psychotherapy announcement. https://www.canada.ca/en/health-canada/services/drugs-health-products/drug-products/announcements/requests-special-access-program-psychedelic-assisted-psychotherapy.html
14. Public Health Agency of Canada — Suicide in Canada (with Indigenous-specific data referenced through First Nations Health Authority and regional health authorities). https://www.canada.ca/en/public-health/services/publications/healthy-living/suicide-canada-key-statistics-infographic.html

Related articles

• Older Adults and Psychedelic-Assisted Therapy
• Couples and Dyadic Psychedelic-Assisted Therapy
• PTSD and Psychedelic-Assisted Therapy — substantially overlapping clinical population
• Suicidality and Psychedelic-Assisted Therapy
• VAC Coverage for Psychedelic-Assisted Therapy — for Indigenous veterans
• ATMA CENA's coordinated care model — layered model with existing community and primary care
• Psilocybin Therapy in Canada
• Ketamine Therapy in Canada
• MDMA-Assisted Therapy in Canada

Last updated: 2026-05-06