Relevant bibliographies by topics / Entheogens

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Entheogens'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 April 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Entheogens.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Entheogens"

1

Beckstead, Robert, Bryce Blankenagel, Cody Noconi, and Michael Winkelman. "The entheogenic origins of Mormonism: A working hypothesis." Journal of Psychedelic Studies 3, no. 2 (June 2019): 212–60. http://dx.doi.org/10.1556/2054.2019.020.

Full text
Abstract:
Historical documents relating to early Mormonism suggest that Joseph Smith (1805–1844) employed entheogen-infused sacraments to fulfill his promise that every Mormon convert would experience visions of God and spiritual ecstasies. Early Mormon scriptures and Smith’s teachings contain descriptions consistent with using entheogenic material. Compiled descriptions of Joseph Smith’s earliest visions and early Mormon convert visions reveal the internal symptomology and outward bodily manifestations consistent with using an anticholinergic entheogen. Due to embarrassing symptomology associated with these manifestations, Smith sought for psychoactives with fewer associated outward manifestations. The visionary period of early Mormonism fueled by entheogens played a significant role in the spectacular rise of this American-born religion. The death of Joseph Smith marked the end of visionary Mormonism and the failure or refusal of his successor to utilize entheogens as a part of religious worship. The implications of an entheogenic origin of Mormonism may contribute to the broader discussion of the major world religions with evidence of entheogen use at their foundation and illustrate the value of entheogens in religious experience.
APA, Harvard, Vancouver, ISO, and other styles
2

Brown, Jerry B., and Julie M. Brown. "Entheogens in Christian art: Wasson, Allegro, and the Psychedelic Gospels." Journal of Psychedelic Studies 3, no. 2 (June 2019): 142–63. http://dx.doi.org/10.1556/2054.2019.019.

Full text
Abstract:
In light of new historical evidence regarding ethnomycologist R. Gordon Wasson’s correspondence with art historian Erwin Panofsky, this article provides an in-depth analysis of the presence of entheogenic mushroom images in Christian art within the context of the controversy between Wasson and philologist John Marco Allegro over the identification of a Garden of Eden fresco in the 12th century Chapel of Plaincourault in France. It reveals a compelling financial motive for Wasson’s refusal to acknowledge that this fresco represents Amanita muscaria, as well as for Wasson’s reluctance to pursue his hypothesis regarding the entheogenic origins of religion into Christian art and artifacts. While Wasson’s view – that the presence of psychoactive mushrooms in the Near and Middle East ended around 1000 BCE – prevailed and stymied research on entheogens in Christianity for decades, a new generation of 21st century researchers has documented growing evidence of A. muscaria and psilocybin-containing mushrooms in Christian art, consistent with ethnobotanist Giorgio Samorini’s typology of mushroom trees. This article presents original photographs, taken during fieldwork at churches and cathedrals throughout Europe and the Middle East, that confirm the presence of entheogenic mushrooms in Christian art: in frescoes, illuminated manuscripts, mosaics, sculptures, and stained glass windows. Based on this iconic evidence, the article proposes a psychedelic gospels theory and addresses critiques of this theory by art historians, ardent advocates, medieval historians, and conservative Catholics. It calls for the establishment of an Interdisciplinary Committee on the Psychedelic Gospels to independently evaluate the growing body of evidence of entheogenic mushrooms in Christian art in order to resolve a controversial question regarding the possible role of entheogens in the history and origins of Christianity.
APA, Harvard, Vancouver, ISO, and other styles
3

Rosa, William E., Stephanie Hope, and Marianne Matzo. "Palliative Nursing and Sacred Medicine: A Holistic Stance on Entheogens, Healing, and Spiritual Care." Journal of Holistic Nursing 37, no. 1 (April 18, 2018): 100–106. http://dx.doi.org/10.1177/0898010118770302.

Full text
Abstract:
The fields of palliative and holistic nursing both maintain a commitment to the care of the whole person, including a focus on spiritual care. Advanced serious illness may pose a plethora of challenges to patients seeking to create meaning and purpose in their lives. The purpose of this article is to introduce scholarly dialogue on the integration of entheogens, medicines that engender an experience of the sacred, into the spiritual and holistic care of patients experiencing advanced serious illness. A brief history of the global use of entheogens as well as a case study are provided. Clinical trials show impressive preliminary findings regarding the healing potential of these medicinal agents. While other professions, such as psychology, pharmacy, and medicine, are disseminating data related to patient outcomes secondary to entheogen administration, the nursing literature has not been involved in raising awareness of such advancements. Research is illustrating their effectiveness in achieving integrative experiences for patients confronting advanced serious illness and their ability to promote presence, introspection, decreased fear, and increased joy and acceptance. Evidence-based knowledge surrounding this potentially sensitive topic is necessary to invite understanding, promote scientific knowledge development, and create healing environments for patients, nurses, and researchers alike.
APA, Harvard, Vancouver, ISO, and other styles
4

Winkelman, Michael James. "Entheogens in Buddhism." Journal of Psychedelic Studies 5, no. 1 (May 11, 2021): 1–4. http://dx.doi.org/10.1556/2054.2020.00161.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Feldmar, Andrew. "Entheogens and Psychotherapy." Janus Head 4, no. 1 (2001): 54–67. http://dx.doi.org/10.5840/jh2001415.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Walsh, Roger. "Entheogens: True or False?" International Journal of Transpersonal Studies 22, no. 1 (January 1, 2003): 1–6. http://dx.doi.org/10.24972/ijts.2003.22.1.1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Cole-Turner, Ron. "ENTHEOGENS, MYSTICISM, AND NEUROSCIENCE." Zygon® 49, no. 3 (August 26, 2014): 642–51. http://dx.doi.org/10.1111/zygo.12110.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Winkelman, Michael. "Introduction: Evidence for entheogen use in prehistory and world religions." Journal of Psychedelic Studies 3, no. 2 (June 2019): 43–62. http://dx.doi.org/10.1556/2054.2019.024.

Full text
Abstract:
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 articles here. But even through new entheogenic combinations were introduced, complex societies generally removed entheogens from widespread consumption, restricted them in private and exclusive spiritual practices of the leaders, and often carried out repressive punishment of those who engaged in entheogenic practices.
APA, Harvard, Vancouver, ISO, and other styles
9

Shanon, Benny. "Biblical Entheogens: a Speculative Hypothesis." Time and Mind 1, no. 1 (January 2008): 51–74. http://dx.doi.org/10.2752/175169608783489116.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Ott, Jonathan. "Entheogens II: On Entheology and Entheobotany." Journal of Psychoactive Drugs 28, no. 2 (April 1996): 205–9. http://dx.doi.org/10.1080/02791072.1996.10524393.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Entheogens"

1

Falcon, Joshua. "The Ethical Import of Entheogens." FIU Digital Commons, 2017. http://digitalcommons.fiu.edu/etd/3357.

Full text
Abstract:
The term entheogen refers to drugs—including the artificial substances and active principles drawn from them—which are known to produce ecstasy and have been used traditionally in certain religious and shamanic contexts. The entheogenic experiences provoked by entheogens are described by users in myriad ways, including in spiritual, religious, philosophical, and secular contexts. Entheogenic experiences have shown that they can create opportunities for individuals to generate meaning, including novel philosophical insights, which users claim to gain by way of experience. As such, entheogenic experiences exhibit the ability to influence a change in a user’s fundamental philosophical commitments, or live options, including their ethical dispositions. Given that these new live options are rooted in experience, their veracity gains further credence for users than those commitments they have come to hold by way of abstraction. By philosophically investigating the phenomenology of entheogenic experiences, this work argues that entheogens have ethical import
APA, Harvard, Vancouver, ISO, and other styles
2

Seikel, Tristan S. "Psychedelia in the United States: An Ethnographic Study of Naturalistic Psychedelic Use." Thesis, University of North Texas, 2020. https://digital.library.unt.edu/ark:/67531/metadc1752384/.

Full text
Abstract:
The client for this study, the Entheogenic Research, Integration, and Education (ERIE), was interested in the use of anthropological methods to examine the experiences of people who use psychedelics beyond the clinical setting. Through collaborative discussions with the client, we decided that the central questions guiding this research are to understand the various reasons why people consume psychedelic substances across the United States as well as examine the self-reported influences of psychedelics in various areas of participants' life and identity. Participants were recruited using stratified sampling and were given a confidential, online survey that also provided an option to arrange a semi-structured interview. In total, there were 103 completed survey responses and 25 interviews. The results of this research indicate that the reasons for participants' psychedelic use often change over time from strictly recreational or out of curiosity to intentions based on therapeutic and psychospiritual development. Additionally, the majority of both survey and interview participants believed their psychedelic use to have had a transformative influence on their health and well-being, perception of nature, identity, spirituality, and creative expression of art and music. Another theme uncovered in this research is the impacts of punitive drug laws on psychedelic use such as creating barriers to availability, fear of arrest and incarceration, and lack of social support due to the stigma associated with psychedelic substances.
APA, Harvard, Vancouver, ISO, and other styles
3

Lindahl, Rasmus. "Healing, knowledge and transcendental experiences of unity : Motivations and experiences of shamanism and entheogens in the Andes." Thesis, Umeå universitet, Sociologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-126844.

Full text
Abstract:
This study examines motivations and experiences of shamanism and entheogens in the Andesfrom the perspective of the participants of entheogenic ceremonies. The results suggest thatemotional healing, pursuit of knowledge, need for connection and transcendence are prevalentmotivators of the participants. Further the results indicate that emotional healing is achievedthrough acquiring knowledge about the self and significant others, and the need for connection ismet through transcendental experiences of unity. Moreover, accounts of “deprogramming”properties of the entheogens is perceived to aid in the process of self-realization which in turncould result in fundamental life changes if the new knowledge obtained is applied.
APA, Harvard, Vancouver, ISO, and other styles
4

Matas, Alfonso. "Ritual Performance of the Santo Daime Church in Miami: Co-constructive Selves in the Midst of Impediments to Local Acculturation." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1487.

Full text
Abstract:
A syncretic religion born in the 1930s in the Amazonian jungle, Santo Daime today is an international flag-bearer in the evolving New Religion Movement (NRM) landscape. Shamanic power, nature veneration, universal love and the quest for a transcendental divine experience thanks to the psychoactive indigenous plant medicine ayahuasca define the Santo Daime allure for a new middle class disenchanted with capitalism. Church acculturation issues in Miami are linked to a rigid and grueling ritual, pervasive Catholic ethos and a lack of internal bureaucracy leading to declining membership threatening the very survival of the church in Miami. Research methods include ethnographic work, literature review, personal interviews and the exegesis of sacred hymns or hinarios. Relaxing the ritual military ethos and improved marketing on the New-Age religiosity marketplace among others would help Santo Daime acculturate better in Miami, an ideal incubator city for evaluating the melting-pot of migrant, Latin American and Caribbean religions into this region.
APA, Harvard, Vancouver, ISO, and other styles
5

Tupper, Kenneth William. "Ayahuasca, entheogenic education & public policy." Thesis, University of British Columbia, 2011. http://hdl.handle.net/2429/33764.

Full text
Abstract:
Ayahuasca is an entheogenic decoction prepared from two Amazonian plants containing controlled substances, including dimethyltryptamine. Traditionally drunk ritually (and revered as a healing “plant teacher”) by Amazonian indigenous and mestizo peoples, in the 20th century ayahuasca became a sacrament for several new Brazilian religions. One of these, the Santo Daime, has expanded into Canada, where in 2001 a Montreal-based chapter applied for a federal legal exemption to allow drinking of the brew in its rituals. This dissertation undertakes a critical policy analysis of Health Canada’s decision on the Santo Daime request, using government documents obtained through an Access to Information request as data. My goals are to illustrate how modern stereotypes about “drugs” and “drug abuse” in dominant public and political discourses may hinder well-informed policy decision making about ayahuasca, and to consider how entheogenic practices such as ayahuasca drinking are traditional indigenous ways of knowing that should be valued, rather than reflexively demonized and criminalized. My research method is a critical discourse analysis approach to policy analysis, an eclectic means of demonstrating how language contributes to conceptual frames and political responses to public policy issues. I combine insights from recent research on language, discourse and public policy to show how ayahuasca has become an unexpected policy conundrum for liberal democratic states attempting to balance competing interests of criminal justice, public health, and human rights such as religious freedom. I trace ayahuasca’s trajectory as a contemporary policy concern by sketching histories of psychoactive substance use, today’s international drug control regime, and the discursive foundations of its underlying drug war paradigm. Regarding Health Canada’s 2006 decision “in principle” to recommend exemption for the Daime brew, I critique how the government defined ayahuasca as a policy problem, what policy stakeholders it considered in its decision making, and what knowledge about ayahuasca it used. To conclude, I explore modern schooling’s systemic antipathy to wonder and awe, and propose that policy reforms allowing circumspect use of entheogens such as ayahuasca as cognitive tools may help stimulate re-enchantment and appreciation of the need to address human and planetary ecological predicaments of the 21st century.
APA, Harvard, Vancouver, ISO, and other styles
6

Blaha, Jonalyn R. "Riding the Bliss Wave| A Thematic Analysis of Intuitive Entheogen Dance Experiences in Women." Thesis, California Institute of Integral Studies, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10618687.

Full text
Abstract:

This study used consensual qualitative methods to explore the lived, embodied experiences of intuitive entheogen dance experiences (IEDE) in women. Thematic analysis was used to analyze the transcribed interviews. The specific primary aim of the study was to investigate the following research question: What is the lived experience of IEDE, and how can this experience be understood through a psychological perspective? Secondary aims explored the following questions: (a) How does one arrive at IEDE? and (b) What meaning and purpose comes about the experience of IEDE? Six participants were interviewed about their experiences with IEDE. Thematic analysis revealed a somatic nature of the entheogenic experience with thorough illustrations of how the spiritual experience is felt directly through the body. The findings amplify Jung’s understanding of the psychic dimension with the somatic dimension and how these two dimensions might be further integrated and bridged. The results suggest that the body has an inherent widsom and the whole mental health of the person cannot be fully explored and healed without considering the body. It is important for psychotherapists to begin to understand that the body is learning about spirit and psyche through it’s physical expression and that this learning remains in memory in the physical body. Further research would help support and explore the potential for the healing of trauma using movement and altered states of consciousness, explore how the body is the shadow and how unconscious material first becomes lost in the body and then also how it is integrated into the self through movement and through alteres states. Further research could also explore archetypes and complexes within an IEDE, diving deeper into personal, cultural, and primordial themes.

APA, Harvard, Vancouver, ISO, and other styles
7

De, Souza Medeiros Guilherme. "L'usage rituel de la Jurema chez les Amérindiens du Brésil : répression et survie des coutumes Indigènes à l'époque de la conquête spirituelle européenne (XVIe-XVIIIe siècles)." Thesis, Clermont-Ferrand 2, 2012. http://www.theses.fr/2012CLF20002.

Full text
Abstract:
L’usage rituel de la Jurema, en tant que boisson sacrée faite à partir des plantes du même nom (surtout Mimosa tenuiflora, autrement appelée Mimosa hostilis Benth.) par les peuples autochtones du Brésil, est apparu pour la première fois dans un document rédigé à Recife, Pernambuco, et daté de 1739, qui traite de son usage par les Amérindiens des missions de Paraíba. Son apparition dans les sources coloniales lusobrésiliennes du XVIIIe siècle peut indiquer de nouvelles dynamiques socioculturelles sur la frontière coloniale du Nordeste. L’usage de cette boisson sacrée semble avoir des origines bien antérieures à l’arrivée des colonisateurs, peut-être de plusieurs siècles, et l’on peut aussi signaler sa permanence de nos jours, soit chez les Indiens du Nordeste, au coeur de leurs croyances et de leur cosmologie, soit dans les populations rurales et urbaines dans le cadre d’usages religieux qui mêlent christianisme et cultes afrobrésiliens. On cherchera ici à dégager le rôle joué par les missions catholiques dans l’Amérique Portugaise coloniale comme institutions de frontière, à la fois comme bornes entre les espaces connus et inconnus des colonisateurs et comme élément de définition des territoires des couronnes espagnole et portugaise, mais surtout comme espaces, elles mêmes, de communication et d’échange entre des univers culturels et religieux totalement différents
The ritual of Jurema, a sacred drink made of a group of plants with the same name (especially Mimosa tenuiflora, formerly known as Mimosa hostilis Benth) by the native people of Brazil first appears in a document written in Recife, in the state of Pernambuco, in 1739. The document talks about its use by the indigenous population living on the mission settlements of the state of Paraíba. Its appearance in the colonial archives of the 18th century may reveal new socio-cultural dynamics in the colonial frontiers of the northeast. The use of this sacred drink seems to have been originated a long time before the colonizers’ arrival, maybe centuries before that, and its endurance can be observed today, either as a central element of the beliefs and cosmogonies of the indigenous peoples of northeast, or among rural and urban populations as part of syncretic religious contexts that combine elements of Christianity and African-Brazilian sects. In this paper we analyze the role played by the mission settlements in the Portuguese America. The settlements are considered here as ‘institutions of frontier’, sometimes acting as landmarks between known and unknown spaces of colonizers and also as an element of definition for the territorial limits between the Portuguese and Spanish crowns, but especially as channels of communication and exchange between completely diverse religious and cultural universes
APA, Harvard, Vancouver, ISO, and other styles
8

Gutierrez, Haddad Christie. "The Lily of the Nile : A work on the ritualistic use of an ancient flower of immortality." Thesis, Uppsala universitet, Centrum för forskning om religion och samhälle (CRS), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-444083.

Full text
Abstract:
In pharaonic times, religion, magic and medicine had little distinction between each other due to the commonly held belief that all parts of life were influenced and even controlled by divinity and the supernatural. To navigate life easier, and in true Egyptian fashion, a large corpus of text was composed of magic, medicine and religion. The latter includes the arguably most well-known work, the Egyptian Book of the dead, the religious scripture that would help the deceased navigate the netherworld in the hopes for eternal life. The papyri depict numerous plants and remedies as well as spell and healing methods accompanied by magical incorporation such as incantation or invocation of a god or goddess. These can be considered a basis for the fundamental ideas of religion and daily life of ancient Egypt, always consisting of divine involvement. This essay will deal with a symbol that the ancient Egyptians saw as synonymous with life, and immortality: The narcotic blue water lily, Nymphaea Caerulea. The study will be a work on the human religious experience with a plant that I will theorize as having been used for an entheogenic effect in order to connect with the divine by asking some key questions: How and why was the lily used? How is the flowers depiction on art, in texts, and different iconography indicative to a usage in religious experience and through the mythology produced in the civilisation?
APA, Harvard, Vancouver, ISO, and other styles
9

Friedrich, Neidi Regina. "Educação, um caminho que se faz com o coração : entre xales, mulheres, xamãs, cachimbos, plantas, palavras, cantos e conselhos." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2012. http://hdl.handle.net/10183/61745.

Full text
Abstract:
Nessa tese de doutorado busquei apresentar relações e encontros ocorridos entre uma enfermeira, que trabalha com espiritualidade e cachimbo, num Centro Espiritual, com comunidades indígenas entre a etnia Guarani e curandeiros de Puebla no México. Apresentando essas relações trouxe temas da Espiritualidade, sua importância nos momentos atuais tanto na Educação como na Saúde. Dentro da Espiritualidade, uma abordagem sobre a Nova Era e o Neo-xamanismo, a partir de diversos autores e pesquisadores dessas linhas. Também, dentro da linha da Nova Era, apresento algumas tradições xamânicas e rituais utilizados com Plantas Sagradas, ou Plantas Enteógenas. Entre os trabalhos antropológicos com indígenas, apresento uma visão atual das dificuldades encontradas com a falta de terras, dificuldade nas políticas públicas em relação aos povos indígenas. Apresento alguns trabalhos junto aos Guarani, aprofundando o tema Xamanismo, mas na perspectiva das mulheres xamã, das Kunha Karaí, que usam o cachimbo (petÿguá) para o trabalho de cura. A pesquisa foi feita a partir de um trabalho etnográfico, desenvolvido em algumas aldeias Guarani do estado do RS e um contato no México com algumas curandeiras de Puebla. Com o povo Guarani a abordagem etnográfica aprofundou o tema da educação a partir da Palavra e do Conselho, que são fundamentais para a construção da pessoa Guarani.
In this doctorate thesis, I sought to present the relations and meetings occurred between a nurse, which works with spirituality and pipe in an Spiritual Center, with indigenous communities including the Guarani ethnicity and healers from Puebla, in Mexico. By presenting these relations, subjects related to Spirituality arises, together with its current importance in Education and Health. Within Spirituality, we present an approach about New Age and Neoshamanism, from many authors and researches of these subjects. Additionally, within the New Age subject, I present some of the shamanic traditions and rituals using Sacred Plants or Entheogenic Plants. Considering the anthropologic work made with indigenous, I present a current view of the challenges found by landlessness, difficulties in public policies in relation to indigenous people. I also present some work about the Guarani people, deepening the Shamanism subject in the shamanic women perspective, the Kunha Karaí, which use the pipe (petÿguá) for the spiritual healing work. This research was made from a ethnographic work, developed in some Guarani villages in the state of Rio Grande do Sul and a contact in Mexico with some healers of Puebla. With the Guarani people the ethnographic approach deepened the education subject from the Word and the Council, which are fundamental to the construction of the Guarani person.
APA, Harvard, Vancouver, ISO, and other styles
10

Lopes, Jennifer. "À la rencontre des esprits brésiliens : la construction des relations avec l’au-delà chez les adeptes du Santo Daime au Québec." Thèse, 2016. http://hdl.handle.net/1866/18407.

Full text
Abstract:
Le Santo Daime, culte brésilien amazonien, s’est implanté dans la Belle Province depuis une vingtaine d’années. Issue d’un syncrétisme qui mêle traditions indigènes, afro-brésiliennes, catholiques, ésotériques et spirites européennes, cette religion est intrinsèquement liée à la culture brésilienne et plus particulièrement à l’Amazonie dans son usage de l’ayahuasca, une substance hallucinogène. Les fardados (membres) entrent en contact avec le divin grâce à cet enthéogène, appelé Daime. Ce mémoire parcourt l’implantation du Santo Daime dans la province du Québec, à travers l’histoire d’un groupe que l’on nommera l’Église daimiste québécoise. À partir d’une ethnographie du groupe daimiste, nous proposons d’explorer les mécanismes mis en oeuvre par les membres pour donner du sens à ce culte si distant culturellement. S’inspirant d’une approche expérientielle et phénoménologique, la présente recherche vise à saisir l’expérience du religieux chez les daimistes du Québec dans laquelle ils nouent des relations privilégiées avec les êtres de l’astral, jardin de l’au-delà. En ce sens, les expériences mystiques et la clairvoyance sont deux phénomènes que nous abordons comme les catalyseurs de ces relations. À travers l’examen du processus d’insertion du culte dans la réalité québécoise des membres, nous verrons qu’apprendre la religion constitue une première étape essentielle passant par la compréhension de la langue et des symboles du Santo Daime. Face à cet apprentissage, l’assemblage d’éléments religieux avec les croyances antérieures peut s’opérer afin de formuler un nouvel ensemble sensé, intelligible et s’intégrant à leur quotidien. Nous verrons que dès lors un engagement du membre envers les êtres de l’astral est possible et que se développe une véritable relation de disciples (les membres) et de maitre (les esprits).
The Santo Daime, an Amazonian Brazilian religion, expanded into the Belle Province almost twenty years ago. This syncretic religion, stemming from indigenous traditions, Afro-Brazilian religions, Catholicism, European esoteric currents and Spiritism, is intrinsically connected to Brazilian culture and more specifically to the Amazon rainforest through the use of ayahuasca, a hallucinogenic substance. The fardados (uniformed members) make contact with the divine thanks to this entheogen called Daime. This thesis examines the expansion of Santo Daime in the province of Quebec through the history of a group we call the Église daimiste québécoise. An ethnography of the Daimista group will help us to explore the mechanisms that are implemented by members to make sense of this culturally distant religion. Inspired by both experiential and phenomenological approaches, this research aims to understand the religious experience amongst Quebec’s Daimistas, in which they build special relationships with the beings of the Astral, the beyond. In that sense, mystical experiences and clairvoyance are two phenomena that we will address as a catalyst of these relationships. By examining how Santo Daime enters into members’ everyday life, we will see that the process of learning the religion establishes an understanding of the language and the symbols of Santo Daime. Along with this apprenticeship, and connecting elements of Santo Daime with the other faiths they have experienced forms an intelligible ensemble that can be integrated into their everyday life. We will see that from this point on, a commitment of the members to the beings of the Astral is possible and that a real disciple (the members) / master (the spirits) relationship can develop.
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Entheogens"

1

Ott, Jonathan. Ayahuasca analogues: Pangæan entheogens. Kennewick, WA: Natural Products Co., 1994.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Forte, Robert. Entheogens and the future of religion. Rochester, Vt: Park Street Press, 2012.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Ott, Jonathan. The age of entheogens & the angel's dictionary. Kennewick, Washington: Natural Products Co., 1995.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Roberts, Thomas B. The psychedelic future of the mind: How entheogens are enhancing cognition, boosting intelligence, and raising values. Rochester, Vt: Park Street Press, 2013.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Spiritual growth with entheogens: Psychoactive sacramentals : from the Good Friday experiment to the direct experience of the divine. Rochester, Vt: Park Street Press, 2012.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

1950-, McKenna Dennis J., ed. The invisible landscape: Mind, hallucinogens, and the I ching. [San Francisco, Calif.]: HarperSanFrancisco, 1993.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Food of the gods: The search for the original tree of knowledge : a radical history of plants, drugs, and human evolution. New York: Bantam Books, 1993.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Food of the gods: The search for the original tree of knowledge : a radical history of plants, drugs, and human evolution. New York: Bantam Books, 1992.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Ott, Jonathan. Pharmacotheon: Entheogenic drugs, their plant sources and history. 2nd ed. Kennewick, WA: Natural Products Co., 1996.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Schmithüsen, Bernhard. Religionsfreiheit und Glaubenserfahrung: Dargestellt am Beispiel entheogener Glaubensgemeinschaften. Zürich: Schulthess, 2007.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Entheogens"

1

Ellenbroek, Bart, Alfonso Abizaid, Shimon Amir, Martina de Zwaan, Sarah Parylak, Pietro Cottone, Eric P. Zorrilla, et al. "Entheogens." In Encyclopedia of Psychopharmacology, 482. Berlin, Heidelberg: Springer Berlin Heidelberg, 2010. http://dx.doi.org/10.1007/978-3-540-68706-1_3234.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Kime, Katie Givens. "Entheogens." In Encyclopedia of Psychology and Religion, 1–4. Berlin, Heidelberg: Springer Berlin Heidelberg, 2018. http://dx.doi.org/10.1007/978-3-642-27771-9_200181-1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Kime, Katie Givens. "Entheogens." In Encyclopedia of Psychology and Religion, 792–96. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200181.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Ellenbroek, Bart, Alfonso Abizaid, Shimon Amir, Martina de Zwaan, Sarah Parylak, Pietro Cottone, Eric P. Zorrilla, et al. "Entheogen." In Encyclopedia of Psychopharmacology, 482. Berlin, Heidelberg: Springer Berlin Heidelberg, 2010. http://dx.doi.org/10.1007/978-3-540-68706-1_3233.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Lansky, Ephraim Shmaya, Shifra Lansky, and Helena Maaria Paavilainen. "Entheogenesis and Entheogenic Employment of Harmal." In Harmal, 55–68. Boca Raton : Taylor & Francis, 2017. | Series: Traditional herbal medicines for modern times ; [v. 20]: CRC Press, 2017. http://dx.doi.org/10.1201/9781315118758-3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

"Entheogens." In Encyclopedia of Personality and Individual Differences, 1384. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-24612-3_300832.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Hume, Lynne. "Entheogens as Portals." In Portals, 117–36. Routledge, 2020. http://dx.doi.org/10.4324/9781003086406-7.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Ruck, Carl A. P. "Entheogens in Ancient Times." In History of Toxicology and Environmental Health, 116–25. Elsevier, 2015. http://dx.doi.org/10.1016/b978-0-12-801506-3.00012-1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Ruck, Carl A. P. "Entheogens in Ancient Times." In Toxicology in Antiquity, 343–52. Elsevier, 2019. http://dx.doi.org/10.1016/b978-0-12-815339-0.00024-x.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Hoffman, Mark A. "Entheogens (Psychedelic Drugs) and the Ancient Mystery Religions." In History of Toxicology and Environmental Health, 126–35. Elsevier, 2015. http://dx.doi.org/10.1016/b978-0-12-801506-3.00013-3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Entheogens' for particular source types:
Journal articles Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography