Anthropological scholars inadvertently have played a major role in diffusing esoteric knowledge to the general public, as they studied and analyzed traditional psychedelic rituals in their writings and professional talks. Despite publishing in peer-reviewed journals and academic venues, or having presented papers in academic conferences and having avoided sensationalizing their findings, the work of these scholars have diffused to the “democratic masses,” a process discussed in 1932 by the Spanish philosopher Ortega y Gasett in his book, The Revolt of the Masses. Thus, anthropologists now have a responsibility to note the difference between new religions’ sacramental use of plant hallucinogens, for example, among the União do Vegetal Church in Brazil, in comparison to the trendy hallucinogenic experiences of urban educated men and women who tour Latin America. From an ethical relativistic stance, this drug tourism causes harm to participants and also changes and effectively destroys traditional urban and rural hallucinogenic healing that has roots in the prehistoric past. Given the potency of the chemicals involved, and the new shamans’ lack of understanding about these chemicals, this drug tourism calls out for regulation. Unlike traditional Mestizo or indigenous use of the plants within a ritualized context, with knowledge passed on through periods of long and rigorous apprenticeship, drug tourism in contemporary Peru and the Amazon region is merely a footnote to drug trafficking around the world.