Entheogens (Psychedelic Drugs) and the Ancient Mystery Religions_Mark A. Hoffman (original) (raw)
Related papers
Editorial Psychedelics in History and World Religions
Journal of Psychedelic Studies, 2019
An assessment of the implications of entheogenic research for understanding the origins of religion. The Table of contents with links to 12 articles that examine entheogenic bases of prehistorical, historical and world religions.
The Religious Significance of Entheogenic Drugs
This paper examines the use of psychoactive substances such as Psilocybin, Mescaline, and LSD as adjuncts to mystical, religious or spiritual experiences. There is an analysis of the psychological changes and the changes in perception that these substances cause and how these can be interpreted as contributing to religious or spiritual enlightenment. There is also a discussion on the nature of what could be considered a religious experience. An overview of the use of such ‘entheogenic’ drugs from an historical perspective follows, looking specifically at the use of Soma and its importance in the establishment of Hinduism; the Kykeon of the Eleusinian Mysteries in Ancient Greece; and the use of the sacred mushroom ‘teonanacatl’ and its place in Central and South American Cultural History. Current use of entheogens will be discussed, focusing on the use of Peyote by the Native American Church and the use of Ayahuasca by the Santo Daime and União de Vegetal (UDV) in Brazil. Walter Pahkne’s ‘Experimental Examination of the Claim that Psychedelic Drug Experience May Resemble Mystical Experience’ (also known as the ‘Good Friday Experiment’) into the use of psilocybin in facilitating religious experiences is described and evaluated. The results of Pahnke’s experiment are compared to Griffiths et al’s 2006 study that sought to evaluate whether psilocybin can occasion mystical-type experiences having substantial and sustained personal meaning and spiritual significance. The paper ends with a critical evaluation of the validity of drug-induced mysticoreligious experiences and discusses and evaluates the objections to the use of entheogenic drugs particularly within the traditional religious framework of ‘Western Society’.
Psychoactive plants which contain hallucinogenic molecules that induce a form of altered states of consciousness (H-ASC) have been widely used during the religious rituals of many cultures throughout the centuries, while the consumption of these plants for spiritual and religious purposes is as old as human history. Some of those cultures were shaman and pagan Tibetan cultures; some of the Nordic subcultures etc. Some of the psychoactive ingredients of the plants that were used during these religious rituals were; narcotic analgesics (opium), THC (cannabis), psilocybin (magic mushrooms), mescaline (peyote), ibogaine (Tabernanthe iboga), DMT (Ayahuasca and phalaris species), Peganum harmala, bufotenin, muscimol (Amanita muscaria), thujone (absinthe, Arthemisia absinthium), ephedra, mandragora, star lotus, Salvia divinorum etc. The main purposes of the practice of these plants were: spiritual healing; to contact with spirits; to contact with the souls of ancestors; to reach enlightenment (Nirvana or Satori); to become a master shaman, pagan or witch; to reach so-called-other realities, etc. Such "psychedelic-philosophical plant rituals" changed participating persons' psychology, philosophy and personality to a great degree. In these two successive articles, the consumption of psychedelic plants during religious rituals is reviewed and it is hypothesized that the images, figures, illusions and hallucinations experienced during these "plant trips" had a great impact on the formation and creation of many figures, characters, creatures, archetype images that exist not only in the mythology, but also in many religions, as well, such as angels, demons, Satan, mythological creatures, gods, goddesses etc. In the Middle East and Anatolia, within many hermetic and pagan religions, Greek and Hellenic cultures psychoactive plant use was a serious part of the religious rituals, such as Dionysian rituals or Witch's' Sabbaths. Although the impact of the "psychedelic experience and imagination" was enormous to the configuration of many religious and mythological characters, and archetypes, this fact has been underestimated and even unnoticed by many historians and anthropologists, because of the quasi-ethical trends of "anti-drug-brain-washed Western Societies".
Psychoactive plants which contain hallucinogenic molecules that induce a form of altered states of consciousness (H-ASC) have been widely used during the religious rituals of many cultures throughout the centuries, while the consumption of these plants for spiritual and religious purposes is as old as human history. Some of those cultures were shaman and pagan Tibetan cultures; some of the Nordic subcultures etc. Some of the psychoactive ingredients of the plants that were used during these religious rituals were; narcotic analgesics (opium), THC (cannabis), psilocybin (magic mushrooms), mescaline (peyote), ibogaine (Tabernanthe iboga), DMT (Ayahuasca and phalaris species), Peganum harmala, bufotenin, muscimol (Amanita muscaria), thujone (absinthe, Arthemisia absinthium), ephedra, mandragora, star lotus, Salvia divinorum etc. The main purposes of the practice of these plants were: spiritual healing; to contact with spirits; to contact with the souls of ancestors; to reach enlightenment (Nirvana or Satori); to become a master shaman, pagan or witch; to reach so-called-other realities, etc. Such "psychedelic-philosophical plant rituals" changed participating persons' psychology, philosophy and personality to a great degree. In these two successive articles, the consumption of psychedelic plants during religious rituals is reviewed and it is hypothesized that the images, figures, illusions and hallucinations experienced during these "plant trips" had a great impact on the formation and creation of many figures, characters, creatures, archetype images that exist not only in the mythology, but also in many religions, as well, such as angels, demons, Satan, mythological creatures, gods, goddesses etc. In the Middle East and Anatolia, within many hermetic and pagan religions, Greek and Hellenic cultures psychoactive plant use was a serious part of the religious rituals, such as Dionysian rituals or Witch's' Sabbaths. Although the impact of the "psychedelic experience and imagination" was enormous to the configuration of many religious and mythological characters, and archetypes, this fact has been underestimated and even unnoticed by many historians and anthropologists, because of the quasi-ethical trends of "anti-drug-brain-washed Western Societies".
Entheogenic Esotericism (2012)
The title of this chapter was not chosen lightly. It brings two highly controversial terms together in a novel combination and, in so doing, attempts to call attention to a specific phenomenon in contemporary religion, namely the religious use of psychoactive substances as means of access to spiritual insights about the true nature of reality. The question of why, and in what sense(s), this type of religion should be understood as a form of "esotericism" will be addressed below; but something must be said at the outset about the adjective "entheogenic" and its implications. The substantive entheogen was coined in 1979 by a group of ethnobotanists and scholars of mythology who were concerned with finding a terminology that would acknowledge the ritual use of psychoactive plants reported from a variety of traditional religious contexts, while avoiding the questionable meanings and connotations of current terms, notably "hallucinogens" and "psychedelics". 1 As suggested by its roots in Greek etymology (ε '΄ νθεος), natural or artificial substances can be called entheogens (adjective: entheogenic) if they generate, or bring about, unusual states of consciousness in which those who use them are believed to be "filled", "possessed" or "inspired" by some kind of divine entity, presence or force. 2 While the altered states in question are pharmacologically induced, such religious interpretations of them are obviously products of culture.
SexuS Journal ● 2017 ● 2 (5): 201-236
Abstract: Psychoactive plants which contain hallucinogenic molecules that induce a form of altered states of consciousness (H-ASC) have been widely used during the religious rituals of many cultures throughout the centuries, while the consump-tion of these plants for spiritual and religious purposes is as old as human history. Some of those cultures were shaman and pagan subcultures; African native religions; Bwiti Cult; South American native religions; Amazon Cultures; Central American Cultures; Mexican subcultures; Aztec, Maya and Inca; Wiccan and witch subcultures; Satanists; American Indians; Greek and Hellenistic cultures; Sufis; Hassan Sabbah’s Hashisins; Hindu, Indian and Tibetan cultures; some of the Nordic subcultures etc. Some of the psychoactive ingredients of the plants that were used during these religious rituals were; narcotic analgesics (opium), THC (cannabis), psilocybin (magic mushrooms), mescaline (peyote), ibogaine (Tabernanthe iboga), DMT (Ayahuasca and phalaris species), Peganum harmala, bufotenin, muscimol (Amanita musca-ria), thujone (absinthe, Arthemisia absinthium), ephedra, mandragora, star lotus, Salvia divinorum etc. The main pur-poses of the practice of these plants were: spiritual healing; to contact with spirits; to contact with the souls of ances-tors; to reach enlightenment (Nirvana or Satori); to become a master shaman, pagan or witch; to reach so-called-other realities, etc. Such “psychedelic-philosophical plant rituals” changed participating persons’ psychology, philosophy and personality to a great degree. In these two successive articles, the consumption of psychedelic plants during religious rituals is reviewed and it is hypothesized that the images, figures, illusions and hallucinations experienced during these “plant trips” had a great impact on the formation and creation of many figures, characters, creatures, archetype images that exist not only in the mythology, but also in many religions, as well, such as angels, demons, Satan, mythological creatures, gods, goddesses etc. In the Middle East and Anatolia, within many hermetic and pagan religions, Greek and Hellenic cultures psychoactive plant use was a serious part of the religious rituals, such as Dionysian rituals or Witch’s’ Sabbaths. Although the impact of the “psychedelic experience and imagination” was enormous to the configuration of many religious and mythological characters, and archetypes, this fact has been underestimated and even unnoticed by many historians and anthropologists, because of the quasi-ethical trends of “anti-drug-brain-washed Western Socie-ties”. Today, it may be perceived as very disturbing for many believers that their belief systems and religious figures are actually just a result of the imaginations of the “human brain and psyche”, which were very elevated and altered by psychedelic plants that are totally banned today. What those chemicals did in the brain was actually induce the con-sciousness to recognize the inner self, to unravel the subconscious and the collective unconscious, to open some of the doors of perception, to disentangle entoptic images and perhaps explicate some unknown functions of the brain and the human psyche which may have many other means to contact other –hypothetical— realities! Since the research on the psychedelic nature of the brain will unravel many facts about the consciousness of the brain and human psyche, we invite the authorities again to ponder deeply the banning of research on psychoactive plants and psychedelic drugs! KEY WORDS: psychoactive plant, entoptic, phosphene, religious ritual, opium, THC, Cannabis, DMT, ayahuasca, Pega-num harmala, phalaris, magic mushroom, psilocybin, peyote, mescaline, ibogaine, thujone, Arthemisia absinthium, Salvia divinorum, Dionysian ritual, mandragora SexuS Journal ● 2017 ● 2 (5): 201-236
Introduction: Evidence for entheogen use in prehistory and world religions
Journal of Psychedelic Studies
This introduction to the special issue reviews research that supports the hypothesis that psychedelics, particularly psilocybin, were central features in the development of religion. The greater response of the human serotonergic system to psychedelics than is the case for chimpanzees’ serotonergic receptors indicates that these substances were environmental factors that affected hominin evolution. These substances also contributed to the evolution of ritual capacities, shamanism, and the associated alterations of consciousness. The role of psilocybin mushrooms in the ancient evolution of human religions is attested to fungiform petroglyphs, rock artifacts, and mythologies from all major regions of the world. This prehistoric mycolatry persisted into the historic era in the major religious traditions of the world, which often left evidence of these practices in sculpture, art, and scriptures. This continuation of entheogenic practices in the historical world is addressed in the arti...
Here and Now: Discovering the Sacred with Entheogens
Zygon®, 2014
Renewed research with entheogens (psychedelic substances) has been able to facilitate the occurrence of mystical forms of consciousness in healthy volunteers with a high degree of reliability. This article explores the potential significance of this development for religious scholars, especially those interested in the study of mysticism. The definition of "mystical consciousness" employed in this research is presented and differentiated from visionary/archetypal and other types of alternative mental states. The ways in which entheogens may be employed with skill and maximum safety are discussed. Implications for clarifying confusion in the study of mysticism are considered, along with suggestions for future religious research on this frontier of knowledge.
Book Review – Sacred Knowledge: Psychedelics and Religious Experiences
Spiritual Psychology and Counseling
The quest for more holistic forms of treatment and healing in modern psychology has been provoked by its sole focus on the management of symptoms. This has led to an alarming rise in the use of psychedelic substances. Yet the true cause behind these maladies of the mind is the burgeoning ‘crisis of meaning’ that we find in the world today. This largely undiagnosed predicament has led to religion being supplanted by psychology, and to the realm of the psyche becoming confused with that of the spiritual. Modern societies have clearly lost a sense of the sacred. To the extent that we fail to see this, the use of entheogens will never be able to replace a true “science of the soul,” which offers a more satisfying conception of reality, and a fuller understanding of what it means to be human. In this way, we may discover a properly integrated approach to healing that is grounded in the deeper wisdom to be found in the world’s time-honored spiritual traditions.