We believe that it is in this direction that the next research on the adequate use of substances unfairly called hallucinogens (rather visionary), such as ayahuasca, in the treatment of dependencies should be oriented. The aim is to expand neuropharmacological analysis to the psychoclinical field, and especially to pay particular attention to the symbolic operating dimension or religious dimension.6 It is becoming necessary and urgent to break the modern taboo that prevents the factor of spirituality in investigation. We must take the risk of the subjective experience of individuals by appreciating him with the rigour of the laws of the symbolic and by having the boldness of assuming him as real in its entirety. This is the way the wise men have explored many traditions and invite us to follow in order to get out of our stifless reductions. This involves making a qualitative leap that involves admitting the existence of the world (or at least accept to assume the assumption) and thus opening up to a transcendent dimension, inhabited by conscious and autonomous bodies in relation to human beings. Some rumors claim that C.G. Jung was wondering at the end of the day whether the architectures he described were simply minds. Many testimonies could already be used as a basis for this type of study (Calvo C., 1995) (Plotkin M.J., 1993). For all these reasons, we believe that for the healthy and effective use of ayahuasca, we must take into account: • the unique difficulties associated with the training of therapists to conduct ayahuasca sessions. They require a strong vocation to the aid relationship, a personal provision to embark on the initiative as a prerequisite for any therapeutic action and the acquisition of basic knowledge of symbolic language. • inserting the use of ayahuasca in its natural form of beverage, with oral ingestion (per os), in an unimprovised ritual setting, with complementing a device for interpreting, integrating and containing EMC experiences. • the necessary association of a set of complementary approaches using purgative plants, master plants, psychotherapeutic accompaniment by therapists themselves initiated, community life sharing and spiritual opening prospects. • the need for Westerners to open up to other cultures to reconnect and reconcile themselves with their Jewish-Greek-Christian filiation that feeds them and structures, even unconsciously, and whose mysticism contains the symbolic tools they tend to seek in other cultural forms. In this context, with the support of ethical values, treatment of dependent persons is not only intended to achieve abstinence as an end in itself, but rather to make the subject fit to enjoy his life by setting his own goals and limits freely.