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Journal articles on the topic 'Entheogens'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 April 2022

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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.

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Historical documents relating to early Mormonism suggest that Joseph Smith (1805–1844) employed entheogen-infused sacraments to fulfill his promise that every Mormon convert would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.

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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.

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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.

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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.

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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.

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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.

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5

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

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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.

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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.

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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.

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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.

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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.

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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.

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11

Richards, William A. "HERE AND NOW: DISCOVERING THE SACRED WITH ENTHEOGENS." Zygon® 49, no. 3 (August 26, 2014): 652–65. http://dx.doi.org/10.1111/zygo.12108.

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12

Weil, Andrew. "Persephone's Quest: Entheogens and the Origins of Religion." Journal of Psychoactive Drugs 20, no. 4 (October 1988): 489–90. http://dx.doi.org/10.1080/02791072.1988.10472532.

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13

Richards, William A. "Entheogens in the Study of Religious Experiences: Current Status*." Journal of Religion and Health 44, no. 4 (December 2005): 377–89. http://dx.doi.org/10.1007/s10943-005-7177-8.

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14

Dalgarno, Phil. "Buying Ayahuasca and other entheogens online: A word of caution." Addiction Research & Theory 16, no. 1 (January 2008): 1–4. http://dx.doi.org/10.1080/16066350701663672.

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15

Blinderman, Craig D. "Psycho-existential distress in cancer patients: A return to “entheogens”." Journal of Psychopharmacology 30, no. 12 (November 30, 2016): 1205–6. http://dx.doi.org/10.1177/0269881116675761.

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16

Nemu, Danny. "Getting high with the most high: Entheogens in the Old Testament." Journal of Psychedelic Studies 3, no. 2 (March 7, 2019): 117–32. http://dx.doi.org/10.1556/2054.2019.004.

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This article collects evidence from psychopharmacology, scripture, and archeology to explore several preparations for consumption described in the Old Testament: Manna, Showbread, the Holy Ointment, and the Tabernacle Incense. The Ointment and the Incense are herbal preparations used by the priestly caste to facilitate a direct experience of the Israelite God. A wide variety of psychoactive components are found in these preparations, including GABA-receptor agonists and modulators, opioid receptor agonists, and other agents. They are normally broken down by the body’s enzymes, and therefore orally inactive, but the Holy Ointment also contains inhibitors specific to the enzymes in question. The preparations indicate that the ancient Israelites had a profound understanding of synergism, and the way they are consumed and the taboos around them are highly suggestive of their use as psychoactive agents.

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17

Ceraso, Antonio. "Entheogens and the Public Mystery: The Rhetoric of R. Gordon Wasson." Configurations 16, no. 2 (2008): 215–43. http://dx.doi.org/10.1353/con.0.0050.

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18

Giucci, Guillermo. "Mystical mobilities and entheogenic Latin America." Journal of Transport History 38, no. 2 (September 14, 2017): 260–71. http://dx.doi.org/10.1177/0022526617731482.

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In this paper, I seek to explore the concept of mystical mobility as a way of addressing travelling and thus using mobility resources that go beyond the transport agenda. I propose to address innovative paths and research questions by discussing alternative cultural geographies in order to seriously reconsider the concept of mobility in a broad sense. The work aims to introduce the notion of ‘mystical mobility’ and its relationship with entheogens (i.e. psychoactive substances) as a new component of mobility studies, also considering how physical and mystical trips are (or are not) combined.

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19

Tupper, Kenneth W. "Entheogens and Existential Intelligence: The Use of Plant Teachers as Cognitive Tools." Canadian Journal of Education / Revue canadienne de l'éducation 27, no. 4 (2002): 499. http://dx.doi.org/10.2307/1602247.

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20

Hummel, Leonard. "BY ITS FRUITS? MYSTICAL AND VISIONARY STATES OF CONSCIOUSNESS OCCASIONED BY ENTHEOGENS." Zygon® 49, no. 3 (August 26, 2014): 685–95. http://dx.doi.org/10.1111/zygo.12112.

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21

Blainey, Marc G. "Forbidden Therapies: Santo Daime, Ayahuasca, and the Prohibition of Entheogens in Western Society." Journal of Religion and Health 54, no. 1 (January 30, 2014): 287–302. http://dx.doi.org/10.1007/s10943-014-9826-2.

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22

Barnard, G. William. "ENTHEOGENS IN A RELIGIOUS CONTEXT: THE CASE OF THE SANTO DAIME RELIGIOUS TRADITION." Zygon® 49, no. 3 (August 26, 2014): 666–84. http://dx.doi.org/10.1111/zygo.12109.

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23

Dannaway, Frederick R. "Strange Fires, Weird Smokes and Psychoactive Combustibles: Entheogens and Incense in Ancient Traditions." Journal of Psychoactive Drugs 42, no. 4 (December 2010): 485–97. http://dx.doi.org/10.1080/02791072.2010.10400711.

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24

Al-Imam, Ahmed, and Faris Lami. "One Ultimate Journey? AKA the Huxley’s Method: Perspectives of (Ab)Users of Hallucinogens and Entheogens on Having Planned Pre-Mortem Psychedelic Trip." Modern Applied Science 13, no. 3 (February 14, 2019): 13. http://dx.doi.org/10.5539/mas.v13n3p13.

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Background: The surface web is a rich source of extensive data on populations of users and misusers of psychoactive substances including substances known as hallucinogens and entheogens. The internet and its social media websites can serve as a database upon which several hypotheses are applicable via thematic analytic and psychoanalytic studies. Materials and Methods: This study will deploy the use of an internet snapshot by inspecting, via thematic analysis, the comments of a population of psychedelic (ab)users existing on the Facebook social platform. The snapshot will dare to answer an existing question in connection with the concept of using psychedelics and entheogens during the moments preceding death. Several demographics will be explored including ethnic-national and socio-cultural parameters to test several hypotheses about the tendencies for having an ultimate pre-mortem psychedelic trip towards the ambiguous afterlife. Results: Most of the psychedelic users recommended the use of DMT for the final journey. Others have suggested tripping on LSD, Psilocybin and Psilocybin mushrooms, NBOMe compounds, and even opiates. Based on inferential models, it seems that tendencies for the pre-mortem trip are not affected by the status of social relations, ethnicity, nationality, age, or sex. However, it appears to be based on the individualistic build-up. Religious affiliations and other cultural norms represent potential confounding variables. Hence, these must be explored in subsequent studies. Conclusion: In the future and to keep in pace with the logarithmic growth and arachnoid expansion of the web and its appendages, ambitious studies has to deploy the use of concepts of automation in data science via the exploitation of principles of machine learning and deep thinking. The aim is to achieve statistical inference in real-time and accurate predictions when it comes to running analytics on big data. If successfully applied, the benefits for the public health should be monumental.

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25

Ioffe, Dennis. "The Grand Narrative of the Mukhomor." Soviet and Post-Soviet Review 47, no. 2 (June 30, 2020): 135–84. http://dx.doi.org/10.30965/18763324-04702002.

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Abstract This article addresses the complex role of mushrooms, particularly that of the fly agaric (Amanita muscaria) [Russian: Mukhomor], in the art of Moscow conceptualism in a broad setting. This paper explores the mythopoetic theme of mushroom-induced beliefs, which influenced the Moscow conceptualists, and employs background historical scholarship by R.G. Wasson, V.N. Toporov, T.J. Elizarenkova, and others. Aside from the mushrooms per se that were particularly important for Moscow conceptualism, this article also mentions various ethno-botanical entheogens (i.e. biochemical substances such as plants or drugs ingested in order to undergo certain spiritual experience, or “generating the divine within”). Apart from analyzing the ethnobotanical historical background of manifesting hallucinogenic mushrooms on the Russian soil (including Siberia), this article focuses on Pavel Peppershtein’s novel Mifogennaia Liubov’ Kast (The Mythogenic Love of the Castes), which was co-authored with Sergey Anufriev. As the narrative of the novel unfolds, its main character, the Communist Partorg (Party Organizer) Dunaev, is wounded and shell-shocked at the very beginning of the Great Patriotic War (World War II). Partorg Dunaev finds himself deep in a mysterious forest, where he inadvertently snacks on unknown hallucinogenic mushrooms. He subsequently transforms into an exceptionally strong wizard who is capable of fighting spectral enemies both on earth and in heaven. The reader discovers the so-called “parallel war” sweeping over the Russian territory where legendary Russian/Soviet fairy heroes are locked in combat with their opponents, the characters of the Western children’s tales, and books. A heroic mushroom-eater, Partorg Dunaev joins one of the sides in this fight and gradually reaches the “utmost limits of sacrifice and self-rejection.” This article contextualizes the fungi-entheogenic episodes of Moscow conceptualism into a broader sphere of constructed visionary/ hallucinogenic reality by focusing on psilocybin fungi, particularly the fly agaric/Amanita muscaria/Mukhomor, and their cultural significance.

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Al-Imam, Ahmed. "Could Hallucinogens Induce Permanent Pupillary Changes in (Ab)users? A Case Report from New Zealand." Case Reports in Neurological Medicine 2017 (2017): 1–5. http://dx.doi.org/10.1155/2017/2503762.

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An eighteen-year-old female patient of the Caucasian ethnicity from Australasia presented with a persistently dilated pupil causing her discomfort and occasional burning sensation when she is outdoors due to oversensitivity to sunlight. However, her pupillary reaction to light (pupillary light reflex) was intact. The patient is a known user of psychedelic substances (entheogens) including LSD, NBOMe, psilocybin, and DMT. The condition affects both eyes to the same extent. Thorough medical, neurological, and radiological examinations, including an EEG and an MRI of the head and neck region, were completely normal. All these tests failed to detect any pathophysiological or anatomical abnormalities. The patient is a known case of chronic endogenous depression in association with attention deficit hyperactivity disorder, for which she is taking citalopram and Ritalin, respectively. There was neither a family history nor a similar congenital condition in her family.

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27

KARAKAPICI, İlkim, and Müge DEMİR. "Evaluation of Entheogens Used in Shamanic Rituals in the Concept of History of Medicine: Traditional Review." Turkiye Klinikleri Journal of Medical Ethics-Law and History 30, no. 1 (2022): 96–104. http://dx.doi.org/10.5336/mdethic.2021-85821.

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28

Al-Imam, Ahmed. "Google Trends Analyses and Case Report: A Persistently Dilated Pupil in Psychedelics’ User." Global Journal of Health Science 9, no. 11 (September 18, 2017): 168. http://dx.doi.org/10.5539/gjhs.v9n11p168.

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An eighteen years old female patient of the Caucasian ethnicity from New Zealand, she presented with a persistently dilated pupil causing her discomfort and occasional burning sensation when outdoor due to an oversensitivity to sunlight. However, her pupillary reaction to light (pupillary light reflex) was intact. The patient is a known user of psychedelic substances (entheogens) including LSD, NBOMe, psilocybin, and DMT. The condition affects both eyes to the same extent. A thorough medical, neurological, and radiological examination, including an EEG and an MRI of the head and neck region, were completely normal. All these tests failed to detect any pathophysiological or anatomical abnormalities. The patient is a known case of chronic endogenous depression in association with attention deficit hyperactivity disorder, for which she is medicating with citalopram and Ritalin respectively. There was neither a family history nor a similar congenital condition in her family. Collateral inferential statistical analyses were implemented in relation to Google Trends database to seek out relevant data in relation to psychedelic substances and their corresponding geographic mapping.

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29

Sellman, John D., Michael P. Baker, Simon J. Adamson, and Lloyd G. Geering. "Future of God in Recovery from Drug Addiction." Australian & New Zealand Journal of Psychiatry 41, no. 10 (October 2007): 800–808. http://dx.doi.org/10.1080/00048670701579074.

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The purpose of the present paper was to explore the concept and experience of God in relation to recovery from drug addiction from a scientific perspective. Examination of a diverse literature was undertaken, including five key threads: the universality of the experience of God; the induction of spiritual experiences of God through hallucinogenic drugs; the nature of drug addiction from an evolutionary neurobiological perspective; the 12 Step movement as the prototype for the place of God in recovery from drug addiction; and identified ingredients for successful recovery from addiction. The diverse threads of literature examined can be integrated around the concept of higher power as an important factor in recovery from drug addiction. Higher power can be manifested in individuals in diverse ways: religious, ethnic, spiritual including the use of entheogens, as well as cognitive behavioural development, but a common final pathway for all is the strengthening of executive functions (the brain's ‘higher power’). Practical implications for assisting people with drug addiction to achieve recovery through their own experience of God/development of higher power are outlined.

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30

Ruse, Michael. "Persephone's Quest: Entheogens and the Origins of Religion.R. Gordon Wasson , Stella Kramrisch , Jonathan Ott , Carl A. P. Ruck." Quarterly Review of Biology 64, no. 1 (March 1989): 57–58. http://dx.doi.org/10.1086/416133.

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31

Doty, Michael. "Psychedelic Properties of Peganum Harmala: Macrodose and Microdose Reports." Integral Transpersonal Journal 14, no. 14 (April 2020): 99–115. http://dx.doi.org/10.32031/itibte_itj_14-dm6.

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Peganum harmala has been used for millennia in traditional medicine and religious rites. Recent phytopharmaceutical research has given credence to its traditional uses, demonstrating a wide range of potential therapeutic uses, including its use as antidepressant and anxiolytic agent. Entheogenic at high doses, P. harmala can create profound psychedelic experiences with lasting positive effects that echo those seen in research on other psychedelics. Anecdotal evidence from online forums suggests P. harmala may be able to provide results similar to microdosing other psychedelics, though no research exists on this potential. This paper presents the first evidence of P. harmala’s effects when used in a daily microdosing protocol. KEY WORDS Peganum harmala, Syrian rue, macrodose, microdose, EEG, psychedelic, entheogen, affect, burnout, extraction.

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32

Al-Imam, Ahmed, and Ban A. AbdulMajeed. "Do (Ab)Users of Psychedelics Have Tendencies to Abuse High Authority? An Internet Snapshot Study." Global Journal of Health Science 9, no. 11 (September 18, 2017): 148. http://dx.doi.org/10.5539/gjhs.v9n11p148.

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BACKGROUND: Hallucinogenic substances, also known as psychedelics and entheogens, represent a subset of novel psychoactive substances. The epidemiology of (ab)use and electronic commerce of Psychedelics has been well-mapped in the developed world. However, countries from the developing world are yet to be explored. Principles of psychology including thematic psychoanalysis were not implemented before in connection with psychedelics.MATERIALS & METHODS: This study is based on an internet snapshot technique; it will explore and analyse the comments of psychedelics’ (ab)users in relation to the possibility of abuse of some granted power (authority); several demographic parameters of (ab)users will be explored. The snapshot will implement thematic analysis and psychoanalysis of comments found on drug fora and social communication media.RESULTS: The highest contribution of psychedelic users existed in the developed world, while the developing countries including the Middle East contributed the least. More than half (57%) of Psychedelic (ab)users tend to misuse power, which may indicate an existing psychopathology.CONCLUSION: Psychedelic users tend to mishandle the use of authority. The prevalence of psychedelic (ab)users in the Middle East is considered to be minimal. Additional analyses are required and in different populations of students, academics, medical professionals, psychiatric patients, prisoners, terrorists, and military organisations.

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33

O'Brien, Geoffrey G. "Entheogen." Critical Quarterly 55, no. 2 (July 2013): 105–7. http://dx.doi.org/10.1111/criq.12045.

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34

St.John, Graham. "DMT Gland." International Journal for the Study of New Religions 7, no. 2 (February 20, 2017): 153–74. http://dx.doi.org/10.1558/ijsnr.v7i2.31949.

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With clinical psychiatrist Rick Strassman's DMT: The Spirit Molecule as a vehicle, the pineal gland has become a popularly enigmatic organ that quite literally excretes mystery. Strassman’s top selling book documented ground-breaking clinical trials with the powerful mind altering compound DMT (N,N-dimethyltryptamine) conducted at the University of New Mexico in the early 1990s. Inflected with Buddhist metaphysics, the book proposed that DMT secreted from the pineal gland enables transit of the life-force into this life, and from this life to the next. Since that study, the hunt has been on to verify the organ’s status as the “lightening rod of the soul” and that DMT is the “brain's own psychedelic.” While the burden of proof hangs over speculations that the humans produce endogenous DMT in psychedelic quantities, knowledge claims have left the clinic to forge a career of their own. Exploring this development, the article addresses how speculation on the DMT-producing “spirit gland”—the “intermediary between the physical and the spiritual”—are animate in film, literature, music and other popular cultural artefacts. Navigating the legacy of the DMT gland (and DMT) in diverse esoteric currents, it illustrates how Strassman’s “spirit molecule” propositions have been adopted by populists of polar positions on the human condition: i.e. the cosmic re-evolutionism consistent with Modern Theosophy and the gothic hopelessness of H. P. Lovecraft. This exploration of the extraordinary career of the “spirit molecule” enhances awareness of the influence of drugs, and specifically “entheogens,” in diverse “popular occultural” narratives, a development that remains under-researched in a field that otherwise recognises that oc/cult fandom—science fiction, fantasy and horror—is a vehicle for religious ideas and mystical practices.

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Al-Imam, Ahmed. "Let’s Go Out For A Day Trip? Perspectives of Psychedelics (Ab)Users on the Safety of Acid (LSD) Tripping in Public Places." Global Journal of Health Science 9, no. 11 (September 18, 2017): 156. http://dx.doi.org/10.5539/gjhs.v9n11p156.

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BACKGROUND: Novel psychoactive substances (NPS) represent a unique phenomenon of the 21st century. These substances are of critical consequences on public health and national economies. Hallucinogens, also known as psychedelics and entheogens, represent one category of NPS. Numerous private groups do exist on the online drug fora and the online social platforms including Facebook. Psychedelic tripping or acid trip (using LSD) depicts one of the controversial life experiences; tripping can be indoor or in public.MATERIALS And METHODS: This study is observational and cross-sectional; it was based on an Internet Snapshot taken for a private group on Facebook; the group is dedicated for (ab)users of psychedelic substances. The snapshot was captured for a thread in relation to a critical question which was posted on the safety of day tripping using acid (LSD) in public places. Individual accounts of commenters (n=172) were analyzed in relation to demographics, length and themes of comments, and the attitude towards public tripping. This study is the first of its kind; it aims to conclude with an inference whether outdoor tripping is favourable by psychedelics users or not.RESULTS: A total of 137 psychedelic users’ comments were analyzed out of 172 (79.7%); males contributed more (n=111, 81%); the mean age was 32.14 years; most were Caucasian males from the US. (Ab)users were mainly geo-mapped into the US (85.4%), Canada (5.1%), and UK (3.7%). Those who had a positive attitude in relation to day tripping public places accounted for three-quarters (75.2%). Ethnicities and nationalities had no differential effect on a psychedelic user’s age nor his (her) enthusiasm for day tripping. However, (ab)users from the US were found to be more enthused. Further, there was a significant difference in relation to the attitude in between individuals with; positive attitude and negative attitude (p-value<0.001).CONCLUSION: Psychedelics (ab)users appeared to be in favour of having an acid trip in public; those were mainly geographically mapped into the developed countries, while the contribution of the developing countries was minimal. This study can be copied to populations of interest of different backgrounds, cultures, and ethnicities in an aim to infer changes in trends and preferences of individual users across time and place.

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36

Roberts, Thomas B., and Paula Jo Hruby. "Toward an Entheogen Research Agenda." Journal of Humanistic Psychology 42, no. 1 (January 2002): 71–89. http://dx.doi.org/10.1177/0022167802421004.

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Maillart-Garg, Meena, and Michael Winkelman. "The “Kamasutra” temples of India: A case for the encoding of psychedelically induced spirituality." Journal of Psychedelic Studies 3, no. 2 (May 29, 2019): 81–103. http://dx.doi.org/10.1556/2054.2019.012.

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The essay proposes that entheogenic mushrooms and shamanic experiences are encoded in the Khajuraho Temples of India. Erotic sculptures of Khajuraho have statues with limbs depicted in strange positions, separated from the body or with orientations that are anatomically impossible. These represent dismemberment experiences typical of shamanic and mystical initiation, a phenomenon with precedents in Hindu and Buddhist traditions. The central placement of mushroom depictions in the temple structures indicates that their identities should be sought among entheogenic mushrooms, but features that could distinguish entheogenic mushroom species are often ambiguous. Nonetheless, the centrality of their placement supports the entheogenic hypothesis. While the presence of multiple fungi and plant sources for soma seems likely, the argument for the originality of Amanita muscaria is made in assessing the principal names of the God Vishnu with respect to features of the mushroom. Various associations of the Gods at Khajuraho and other sites suggest the broad identification of Hindu Gods with entheogenic mushrooms. Icons of mushroom are also secretly encoded in the Khajuraho sculptures in association with the so-called vandalized or broken sculptures of Khajuraho. A repeated “figure 8” pattern suggests that the artists deliberately constructed them to appear vandalized in order to encode information depicting the early stage of A. muscaria and other entheogenic fungi. These encoded figures provide support for the argument that A. muscaria, Hindu God Vishnu, Jain Mahaveera, and the Buddha (and perhaps other Gods and Goddesses of Vedic/Jain/Hindu/Buddhist pantheon) could be interconnected. This paper concludes with an assessment of the implications of this entheogenic evidence for the reinterpretation of central aspects of religious beliefs and ideologies of India.

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Bruck, Isaac S. "Shamanic Snuffs or Entheogenic Errhines. Ethnobotanica." Economic Botany 56, no. 4 (October 2002): 403. http://dx.doi.org/10.1663/0013-0001(2002)056[0403:ssoeee]2.0.co;2.

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Kearns, Emily. "R. Gordon Wasson, Stella Kramrisch, Jonathan Orr, Carl A. P. Ruck: Persephone's Quest: Entheogens and the Origins of Religion. Pp. 257; Frontispiece + 26 illustrations in text. New Haven/London: Yale University Press, 1988 (originally published 1986 in a privately printed edition). £22.50." Classical Review 39, no. 2 (October 1989): 400–401. http://dx.doi.org/10.1017/s0009840x00272600.

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심준보. "The Significance of Study on the Soma as an Entheogen." Journal of Indian Philosophy ll, no. 24 (February 2008): 167–97. http://dx.doi.org/10.32761/kjip.2008..24.007.

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Al-Imam, Ahmed. "The Preferred Terminology Implemented by Psychedelic Users Existing on Online Platforms: A Cross-sectional Analysis." Global Journal of Health Science 9, no. 11 (September 18, 2017): 140. http://dx.doi.org/10.5539/gjhs.v9n11p140.

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BACKGROUND: The epidemiologic magnitude of the NPS (ab)use has been thoroughly explored and geographically mapped in the developed world. However, there are still untapped geographic locations primarily in the developing countries including the Middle East. Historically, mapping has been done via observational analytics, cross-sectionally and longitudinally, in addition to few experimental studies.MATERIALS & METHODS: The study is cross-sectional; it will implement the internet snapshot technique, in addition to the application of thematic analysis and psychoanalysis of comments of NPS (ab)users on the online drug fora and social communication media. The data collected will be analysed for the purpose of concluding a statistical inference in relation to the terms most preferred by substance (ab)users towards hallucinogenic substances.RESULTS: The population was dominated by right-handed males; most of which were either heterosexual or bisexual. Psychedelics users have a preference for specific terms; psychedelic (73%), entheogen (12%), hallucinogen (11%), spiritual aids (3%), mysticomimetic (1%), psychotomimetic (<1%), medicines (<1%), and trip (<1%). Right-handed users who used the term psychedelic were a majority (53%), while right-handed individuals using the terms entheogen and hallucinogen contributed to 8% for each.CONCLUSION: This study is in line with other studies confirming the minute contribution of the Middle East to the global NPS phenomenon. Additional studies are mandatory for different populations including; students, academics and researchers, medical professionals, psychiatric patients, military and para-military organisations, delinquent and prisoners, and even terrorists.

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Silva, Drance Elias, and João Paulo Reis Braga. "AYAHUASCA: UM SAGRADO SELVAGEM QUE BASTIDE NÃO CONHECEU." PARALELLUS Revista de Estudos de Religião - UNICAP 10, no. 23 (December 2, 2019): 019. http://dx.doi.org/10.25247/paralellus.2019.v10n23.p019-039.

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A Ayahuasca é uma bebida enteógena feita por meio da união de duas plantas: um cipó chamado Mariri (Banisteriopsis caapi) e as folhas de uma árvore chamada Chacrona (Psychotria viridis). O Chá Ayahuasca vem sendo usado há milhares de anos em rituais religiosos indígenas, e há algumas décadas em religiões urbanas como o Santo Daime e a União do Vegetal. A Ayahuasca é considerada uma bebida sagrada por todos que a utilizam regularmente em contexto religioso. Roger Bastide foi um teórico francês, que veio para o Brasil em 1938 e estudou durante muitos anos as religiões afro-brasileiras, dando enfoque a fenômenos como: a administração do sagrado, o sentimento de vergonha, e o processo de “domesticação” e persistência do “sagrado selvagem”. O presente artigo analisou também o conceito bastidiano de transe como “um jogo litúrgico”, que segundo ele, aproxima-se de uma “representação teatral”. As conclusões desse artigo sugerem que o transe provocado pela Ayahuasca transcende algumas das premissas bastidianas. Os resultados demonstraram ainda que as considerações que Bastide faz a respeito do processo de “domesticação do sagrado selvagem” podem ser observadas em religiões ayahuasqueiras como a União do Vegetal, ainda que em alguns pontos, a realidade da instituição não esteja em total consonância com as previsões feitas por Bastide.Palavras-chave: Ayahuasca. Bastide. Sagrado Selvagem. Transe Religioso. Enteógeno AYAHUASCA: A WILD SACRED WHICH BASTIDE DID NOT KNOWAbstractAyahuasca is an entheogenic drink made by the union of two plants: a vine called Mariri (Banisteriopsis caapi) and the leaves of a tree called Chacrona (Psychotria viridis). Ayahuasca tea has been used for thousands of years in indigenous religious rituals, and for decades in urban religions such as Santo Daime and União do Vegetal. Ayahuasca is considered a sacred drink by all who use it regularly in a religious context. Roger Bastide was a French theorist, who came to Brazil in 1938 and studied for many years the Afro-Brazilian religions, focusing on phenomena such as: the administration of the sacred, the feeling of shame, and the process of "domestication" and persistence of the "wild sacred". The present article also analyzed the Bastidian concept of trance as "a liturgical game", which he said, approaches a "theatrical representation". The conclusions of this article suggest that the trance provoked by Ayahuasca transcends some of the bastidian premises. The results also demonstrated that Bastide's considerations regarding the process of "domestication of the wild sacred" can be observed in ayahuasca religions like União do Vegetal, although in some points, the reality of the institution is not in total harmony with the predictions made by Bastide.Keywords: Ayahuasca; Roger Bastide; Wild Sacred; Religious Transe; Entheogen.

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Mahapatra, Ananya, and Rishi Gupta. "Role of psilocybin in the treatment of depression." Therapeutic Advances in Psychopharmacology 7, no. 1 (October 27, 2016): 54–56. http://dx.doi.org/10.1177/2045125316676092.

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Psilocybin is a naturally occurring alkaloid, pharmacologically similar to the classic hallucinogen lysergic acid diethylamide (LSD). Although primarily used as a recreational drug or an entheogen in particular cultural settings, recent population based studies have shown that it does not lead to serious physical or mental health problems or dependent use. In view of recent work demonstrating psilocybin’s potential to increase subjective sense of wellbeing and because of its novel mechanism of 5-HT2A serotonin receptor agonism, it is being explored for possible therapeutic utility in mood and anxiety disorders.

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Walsh, Charlotte. "MAGIC MUSHROOMS: from sacred entheogen to Class A drug." Entertainment and Sports Law Journal 4, no. 1 (March 20, 2006): 3. http://dx.doi.org/10.16997/eslj.100.

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Hardison, Casey. "A brief history and motivation of an entheogenic chemist." Drugs and Alcohol Today 7, no. 2 (July 2007): 26–31. http://dx.doi.org/10.1108/17459265200700013.

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Carboué, Quentin, and Michel Lopez. "Amanita muscaria: Ecology, Chemistry, Myths." Encyclopedia 1, no. 3 (September 2, 2021): 905–14. http://dx.doi.org/10.3390/encyclopedia1030069.

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Amanita muscaria is the most emblematic mushroom in the popular representation. It is an ectomycorrhizal fungus endemic to the cold ecosystems of the northern hemisphere. The basidiocarp contains isoxazoles compounds that have specific actions on the central nervous system, including hallucinations. For this reason, it is considered an important entheogenic mushroom in different cultures whose remnants are still visible in some modern-day European traditions. In Siberian civilizations, it has been consumed for religious and recreational purposes for millennia, as it was the only inebriant in this region.

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Dannaway, Frederick R., Alan Piper, and Peter Webster. "Bread of Heaven or Wines of Light: Entheogenic Legacies and Esoteric Cosmologies." Journal of Psychoactive Drugs 38, no. 4 (December 2006): 493–503. http://dx.doi.org/10.1080/02791072.2006.10400588.

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Pothier, Benjamin. "Potential identification of an entheogenic plant species on the Chu Silk Manuscript." Time and Mind 14, no. 1 (January 2, 2021): 111–34. http://dx.doi.org/10.1080/1751696x.2021.1865646.

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ROBERTS, THOMAS B. "From Armchair Theology to Experimental Science: Entheogenic Keys to the Doors of Experimentation." Anthropology of Consciousness 16, no. 1 (March 2005): 51–55. http://dx.doi.org/10.1525/ac.2005.16.1.51.

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Heilig, Steve. "Cleansing the Doors of Perception: The Religious Significance of Entheogenic Plants and Chemicals." Journal of Psychoactive Drugs 32, no. 4 (December 2000): 461–62. http://dx.doi.org/10.1080/02791072.2000.10400247.

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