Psychoactive Sacramentals: Essays on Entheogens and Religion

In , Attorney Richard Glen Boire of the Center For Cognitive Liberty and Ethics assays the hazardous course facing any legal claim that "a defendant's possession of an illegal entheogen was for 'religious purposes.'…The threshold issue for any court considering (such) a claim…is whether or not the person’s asserted belief system can be defined as ‘religious.' "

Psychoactive Sacramentals--Essays on Entheogens and Religion

Eileen said: Collection of essays on entheogens (visionary plants) and religion

Essays on Entheogens and Religion

3. Psychoactive Sacramentals: Essays on Entheogens and Religion Papers and essays from a conference sponsored by the Chicago Theological Seminary and CSP, edited by Thomas B. Roberts.

CSP - 'Religion and Psychoactive Sacraments: An …

Writings Halluciogens and Religion: Historical To Scientific Perspectives Symposium XVIII at the 63rd Annual Scientific Meeting of the College on Problems of Drug Dependence R.R. Griffiths and H. deWit, Chairpersons The Good Friday Marsh Chapel Experiment by Mike Young Drugs That Shape Men’s Minds by Aldous Huxley Phanerothyme: A Western Approach to the Religious Use of Psychochemicals by Lisa Bieberman The Psychedelic Experience – lessons from the 60s by Lisa Bieberman Psychedelic Theophanies And The Religious Life by Huston Smith Drugs and Mysticism by Walter N. Pahnke C.G. Jung Letter Excerpt letter from Jung to Victor White about psychoactives and the unconscious Quotations from William James, Huston Smith, Walter Houston Clark… Do Entheogen-induced Mystical Experiences Boost the Immune System? by Thomas B. Roberts Do Psychedelic Drugs Mimic Awakened Kundalini? Survey Ecstasy for Religion interviews with a Benedictine monk, two Zen monks, and a rabbi about the use of MDMA in religious practice Ho Chunk Meeting a 1987 initiation into a peyote meeting and sweat lodge ceremony If I Could Change Your Mind by Mike Young A Note on the Safety of Peyote when Used Religiously by Matthew Baggott The Use of Music in Psychedelic (LSD) Psychotherapy by Helen L. Bonny and Walter N. Pahnke The Psychedelic Experience Tibetan Book of the Dead (Leary, Metzner, Alpert) * The Psychedelics and Religion by Walter Houston Clark * Entheogenic Yoga meditation techniques The Nitrous Oxide Philosopher by Atlantic Monthly article on William James *

Psychoactive Sacramentals: Essays on Entheogens and Religion Papers and essays …
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entheogen [god within; god- or spirit-facilitating] a psychoactive sacramental; a plant or chemical substance taken to occasion primary religious experience. Example: peyote cactus as used in the Native American Church. (Click here for more on nomenclature)

Psychoactive Sacramentals: Essays on Entheogens and Religion is a book …

Plants of the Gods: Their Sacred, H…

Many of the authors of this book express concerns about the adversities resulting from the uninformed use of entheogens. At the practical center of this book are various proposed protocols: ritual and liturgical, as well as preparation, set and setting protocols. These are the opening moves in the evolution of a true Practicum...the hesitant steps toward developing Liturgy, ritual and context for a new Church, discovered on a journey linking the entheogenic sacraments of our evolutionary forefathers with the ecumenical (scientific) spiritual quest of the twenty-first century.

Psychoactive Sacramentals Essays On Entheogens And Religion The Csp ..

CSP: Entheogens – Council on Spiritual Practices

In Annelise Schinzinger describes her path with Hoasca (Ayahuasca) as a member of UDV-- the (Beneficent Spiritual Center Union Of The Plants). UDV or Uniao is one of two legal Ayahuasca churches in Brazil. Santa Daime is the other. "Following extensive investigation, the Brazilian Federal Narcotics Council proclaimed in 1992 that they had found no evidence of Hoasca (or Daime) causing ill effects or abuse, and granted legal status for the use of Hoasca in religious contexts." "Hoasca is a truth serum. On a personal level, Hoasca has been highly instrumental in helping me overcome debilitating illness, by bringing into consciousness the root causes and effects of my attitudes, emotions, and behavior. Hoasca has enabled me to feel and perceive things on a deeper level, expanding my heart and inspiring compassion for all beings. I have seen people who have been addicted to nicotine, drugs, alcohol, and other vices drink Hoasca and quit immediately upon recognizing the extent of harm they were causing themselves and others. Hoasca has many ways of getting the message across, and it seems each way is tailored for the person and the person's problem."Schinzinger describes a context in which the consciousness revealed through the entheogens can penetrate and inform daily life. "Drinking the tea twice a month facilitates 'work' to be done on a step by step basis, with time in between to integrate spiritual experiences and bring them into the world. Internal examination is important…but also caring for the mundane is essential…Currents of energy flow more freely when stress, ego impediments, and the mire of unresolved issues are removed. Harmonizing relationships with others and growing into balance with all aspects of ourselves is very much a part of the UDV experience. The inner work is vitally important…Hoasca facilitates clarity through the revelation of our true nature--the God and Goddess within, including our shadow…"In an hoasca vision she was taught the reverential use of powerful plant allies to empower the immune system. "Once a relationship with a plant teacher has been established, ingesting the plant is not necessary to obtain the effects. Hoasca is a good teacher: she not only opens us to what we need to know, but also teaches us how to open ourselves…and access cellular memory."In David E. Presti and Jerome E. Beck demystify the hearty, decades old myth of strychnine and/or methamphetamine laden LSD. These unsubstantiated rumors proved to be a historically useful scare tactic. "That LSD is frequently adulterated ('cut') with a number of toxic substances is a long-standing belief that has permeated user and professional networks for more than three decades, despite the lack of any supporting evidence." The authors do an excellent job of tracking down the various false claims (from a wide base of claimants including professional journals, government publications, and professional books) and illustrate the lack of substantiating evidence. This expose is a fascinating illustration of how far government and professional people will go to distort information to accomplish their individual objectives. They also dismiss the myth of "Tattoo Acid" officially discredited by the FDA in 1991, and the chromosomal damage-birth defect scare of the sixties. "These myths were a primary factor in the termination of clinical research thirty years ago and they continue to interfere with the resumption of legitimate investigation of the therapeutic and entheogenic properties of LSD and similar substances."Many of the "old masters" of the field have contributed to this book: Huston Smith, a world famous authority on religion, and veteran of the Harvard research program (1960-63) when entheogens were still legal, contributed summarizing many of his more well known articles. Discussing the legal situation respecting entheogens, he quotes Stephan Jay Gould: "Our…drug crisis is a tragedy born of a phony system of classification. For reasons that are a little more than accidents of history, we have divided a group of nonfood substances into two categories: items purchasable for supposed pleasure (such as alcohol) and illicit drugs. These categories were once reversed. Opiates were legal in America before the Harrison Narcotics Act of 1915, and members of Women's Christian Temperance Union, who campaigned against alcohol during the day, drank their valued 'women's tonics' at night, products laced with laudanum (tincture of opium)...How can we possibly defend our current policy based on a dichotomy that encourages us to view one class of substances as a preeminent scourge while the two most dangerous and life-destroying substances by far, alcohol and tobacco, form a second class advertised in neon on every street corner of urban America?"Huston poses two core questions: "What…do we do about the bizarre, chaotic legal situation that now governs the use of entheogenic substances? What…should be the interface between entheogens and religion?"Then, expressing the central theme emerging from this conference, he offers two proposals: "My…suggestion is to see if the drug authorities would be willing to approve of a duly monitored experiment on the issue. Find a (small) church or synagogue that is sincerely open to the possibility that God might, in certain circumstances, work through selected plants or chemicals…Permit this church to legally include a psychoactive as sacramental, perhaps once a month, in it's Eucharist. And finally, commission professional social scientists to observe what happens to the congregation in respect to religious traits--notably compassion, fervor and service. A variety on this proposal would be to obtain legal permission for seminary students to have at least one entheogen experience in a religious setting if they wanted."by Dr. Stanislav Grof reveals why Grof is considered a world authority on LSD psychotherapy and a major voice in evaluating the use of these sacramental substances. His essay highlights the profound understanding of Reality that can result from their informed use.