The hauntingly ambivalent lyrics of Tori Amos’ song “Space Dog” may sound confusingly esoteric to many people, but the song touches on a theory that is becoming part of the mainstream conscious in this modern age; The theory suggests that the influence of psychoactive substances created religion in its earliest inception, known as the entheogenic theory (Miller, 2013). Shamans, the earliest religious figures, were the gatekeepers of these sacred plants and the messengers between their people and the divine figures (Kottak, 2012). The mysterious lyrics touch on “secret societies”, “so, sure, we were on something “and “somewhere, someone must know the ending” which alludes to the ritualistic use of psychoactive substances to produce …show more content…
Even modern research is finding a benefit from the usage of these psychoactives in treating a variety of psychological issues (Jacobs, 2008). Altered states are not only limited to the use of psychotropics as activities like dancing, meditation, and prayer can induce surreal, even euphoric, states, too. There is a dichotomy of suspicion and fascination with these substances and to understand the meaning behind the ritualistic use, one must take a culturally relativistic view of the various drugs and rituals used all over the globe to induce an altered state (Kottak, 2012). With modern technology, researchers can ascertain the similarities between a psychotropic induced altered state and one that does not require the use of these drugs (Dicou, 2016). What can be determined is that whether a substance is ingested or an action taken place, either one can indeed produce an altered state that changes the perception of reality for a time period (Dicou, 2016). Drugs and ritualistic behavior have a long history dating back to our hunting and gathering ancestors, where religion very likely began in its infancy (Kottak, 2012 & Nichols, 2004). Not only were psychoactives used by our ancestors, but dancing and trance inducing drums were used in rituals to boost these altered states (Blanc, 2010). Like with the use of drugs, trances induced by drums and dancing affect the same brain regions, such as the pre-frontal cortex, to produce the altered stated (Blanc,
Further, prayer and medicine interplay to paint a classical image of the Native’s creed, yet, for many obsolete or preposterous existences of the shaman. To re-install beliefs present in the world for thousands of years, but have been disappearing, writers such as Neidhardt introduce the element of the
forefront of time, never waning and never dying out. It has evolved overtime to include interesting ways of worship and faith basis. From the standard worship of God, or he who is all powerful, to the ideological notion that our bodies are occupied by alien spirits who were brought to earth long ago and killed off due to overpopulation of their planet, religion has definitely come a long way. One such interesting religious practice that I’d like to discuss, is the snake-handling Pentecostal Christians of the Appalachian Mountains. Furthermore, I will discuss the relevancy to the groups’ stereotype and attempt to showcase how it’s virtually nonexistent in today’s society as it used to be by comparing and contrasting Mary Lee Daugherty’s piece
Psychedelic drugs were an icon of the 1960s, its role embedded within the rising counterculture in response to the economic, social, and political turmoil throughout the United States. As a means to impose a central power and control social order, federal authorities were quick to ban the recreational and medical use of psychedelic drugs without consideration of its potential benefits. The recent state laws on the legalization of marijuana in Oregon and Colorado with others soon to follow, is a sure sign of an eventual collective shift in the perceptions of psychedelic drugs. Not only does Daniel Pinchbeck document his reflections on the personal consumption of psychedelic drugs in his unconventional novel Breaking Open the Head, he also advances several assertions on modern Western society in his exploration of polarized attitudes on this controversial topic.
Boyer, B., Boyer, R., & Basehart, H. 1973. Hallucinogens and Shamanism M. Hamer, Ed.. England: Oxford University Press.
Speaker. I am a shaman. The MIT Press, Clinton, Massachusetts. 1967. The.
In the midst of his already successful career, Sigmund Freud decided to finally dedicate a book of his to religion, referring to the subject as a phenomena faced by the scientific community. This new work, Totem and Taboo, blew society off its feet, ultimately expanding the reaches of debates and intellectual studies. From the beginning, Freud argues that there exists a parallel between the archaic man and the contemporary compulsive. Both these types of people, he argues, exhibit neurotic behavior, and so the parallel between the two is sound. Freud argues that we should be able to determine the cause of religion the same way we determine the cause of neurosis. He believes, since all neuroses stem from childhood experiences, that the origins of this compulsive behavior we call religion should also be attributed to some childhood experiences of the human race, too. Freudian thought has been dominant since he became well known. In Cooper’s The Last of the Mohicans, religion becomes entirely evident as a major part of the novel, but the role it specifically plays is what we should question. Therefore, I argue that Freud’s approach to an inborn sense of religion and the role it plays exists in The Last of the Mohicans, in that the role religion plays in the wilderness manifests itself in the form of an untouchable truth, an innate sense of being, and most importantly, something that cannot and should not be tampered with.
“Of all the Buddhist groups in America, those focusing on meditation have been most attractive to young people from the drug scene, and it is these groups that have taken the strongest stand against drug use. The psychological literature as well as the literature on Zen abounds in descriptions of the altered states of consciousness experienced under the influence of LSD-25 and other hallucinogenic drugs. Descriptions of these drug-induced states often compare them with the experience of satori or enlightenment which may result from Buddhist meditation. Frequently the opinion is expressed that, under certain circumstances, the LSD experience is a satori experience. ”
Drugs are used to escape the real and move into the surreal world of one’s own imaginations, where the pain is gone and one believes one can be happy. People look on their life, their world, their own reality, and feel sickened by the uncaringly blunt vision. Those too weak to stand up to this hard life seek their escape. They believe this escape may be found in chemicals that can alter the mind, placing a delusional peace in the place of their own depression: “Euphoric, narcotic, pleasantly halucinant,” (52). They do this with alcohol, acid, crack, cocaine, heroine, opium, even marijuana for the commoner economy. These people would rather hide behind the haze than deal with real problems. “...A gramme is better than a damn.” (55).
A largely debated topic in today's society is whether or not psychedelic drugs should be legalized for medicinal purposes and if they should, how this legalization would affect the communities in which they’re being prominently medicinally used. Although many scientists have argued that psychedelics pose a mental health risk, closer examination shows that communities would have a significantly lower depression rate if certain psychedelics were legalized. Now to fully understand how psychedelics could be beneficial or the opposite thereof, you’ll need to understand how they work and what they are. What a psychedelic drug is, the immediate effects, both mentally and physically, and how communities might benefit and function with the sudden use of these drugs.
Wesson, Donald R. "Psychedelic Drugs, Hippie Counterculture, Speed And Phenobarbital Treatment Of Sedative-Hypnotic Dependence: A Journey To The Haight Ashbury In The Sixties." Journal Of Psychoactive Drugs 2 (2011): 153. Academic OneFile. Web. 23 Mar. 2014.
N,N-dimethyltryptamine(DMT) is a psychoactive chemical in the tryptamine family, which causes intense visuals and strong psychedelic mental affects when smoked, injected, snorted, or when swallowed orally (with an MAOI such as haramaline). DMT was first synthesized in 1931, and demonstrated to be hallucinogenic in 1956. It has been shown to be present in many plant genera (Acacia, Anadenanthera, Mimosa, Piptadenia, Virola) and is a major component of several hallucinogenic snuffs (cohoba, parica, yopo). It is also present in the intoxicating beverage ayahuasca made from banisteriopsis caapi. This drink inspired much rock art and paintings drawn on the walls of native shelters in tribal Africa- what would be called 'psychedelic' art today (Bindal, 1983). The mechanism of action of DMT and related compounds is still a scientific mystery, however DMT has been identified as an endogenous psychadelic- it is a neurotransmitter found naturally in the human body and takes part in normal brain metabolism. Twenty-five years ago, Japanese scientists discovered that the brain actively transports DMT across the blood-brain barrier into its tissues. "I know of no other psychedelic drug that the brain treats with such eagerness," said one of the scientists. What intrigued me were the questions, how and why does DMT alter our percep...
Although in the modern world such drugs have developed an almost taboo status, it is impossible to ignore the tales of enlightenment reported by ancient cultures and even those rebels that use such drugs illegally today. While the American government has been one of the main influences on today’s society’s negative attitudes towards psychedelic drugs, they have granted some scientist and psychologists permission to experiment with such agents, and despite the controversy and varying results there seem to be many positive uses of psychedelic agents. These positive uses and the research that has been directed toward these uses will be reviewed in the following, as well as a brief history of psychedelic drugs.
Pre-Columbian Mexicans used many substances, from tobacco to mind-expanding (hallucinogenic) plants, in their medicinal collections. The most fascinating of these substances are sacred mushrooms, used in religious ceremonies to induce altered states of mind, not just drunkenness.
III. Smithson, Jayne. “Magic, Witchcraft, and Religion.” Class lectures. Anthropology 120. Diablo Valley College, San Ramon 2004.