Entheogen

Overview

Entheogens (from the Ancient Greek ἔνθεος entheos ["god", "divine"] and γενέσθαι genesthai ["generate" - "generating the divine within"]) are a family of psychoactive substances, typically of plant origin, that are used in religious, ritual, or spiritual contexts. Jonathan Ott is credited with coining the term in 1979.[1] PW

Entheogens are psychoactive substances used in spiritual, religious, recreational, therapeutic, and experimental contexts to induce altered states of consciousness. While the term itself emphasizes ritual and sacred applications, the same substances are also frequently employed recreationally—sometimes in ways that diverge from or disregard traditional protocols. Hallucinogens such as the psilocybin found in so-called "magic" mushrooms have been used in sacred contexts since ancient times. Derived from a term meaning "generating the divine from within", entheogens are, in religious and shamanic contexts, intentionally employed in the attempt to facilitate experiences of transcendence, healing, divination, and mystical insight.[2–5] WP

Entheogens have been used in religious rituals in the belief they aid personal spiritual development. Anthropological study has established that entheogens are used for religious, magical, shamanic, or spiritual purposes in many parts of the world. Civilizations such as the Maya and Aztecs used Psilocybe mushrooms, peyote buttons, and morning glory seeds in ceremonies meant to connect with deities and perform healing. They have traditionally been used to supplement diverse practices, such as transcendence, including healing, divination, meditation, yoga, sensory deprivation, asceticism, prayer, trance, rituals, chanting, imitation of sounds, hymns like peyote songs, drumming, and ecstatic dance.[6][7] WP

In ancient Eurasian and Mediterranean societies, scholars hypothesized the sacramental use of entheogens in mystery religions, such as the Eleusinian Mysteries of ancient Greece. According to The Road to Eleusis, psychoactive kykeon brews may have been central to these rites, aimed at inducing visionary states and mystical insight. These interpretations emphasize entheogens as central to religious practices in antiquity.[8] WP

In recent decades, entheogens have experienced a resurgence in academic and clinical research, particularly in psychiatry and psychotherapy. Preliminary clinical research indicates that substances such as psilocybin and MDMA may be useful in treating mental health conditions like depression, post-traumatic stress disorder, and anxiety, especially in end-of-life care. These developments reflect a broader reevaluation of entheogens not only as sacred tools but also as potentially transformative therapeutic agents.[9] WP

The psychedelic experience is often compared to non-ordinary forms of consciousness such as those experienced in meditation, near-death experiences, and mystical experiences. Ego dissolution is often described as a key feature of the psychedelic state often resulting in perceived personal insight spiritual awakening, or a reorientation of values. Though evidence is often fragmentary, ongoing research in fields like archaeology, anthropology, psychology, and religious studies continues to shed light on the widespread historical and contemporary role of entheogens in human culture.[10][11][12] WP

References

1. Other Wasson, R. G., Hofmann, A., Ruck, C. A. P. The road to Eleusis: unveiling the secret of the mysteries. 2008
2. Journal / agency Labate, Beatriz Caiuby; Cavnar, Clancy. The Therapeutic Use of Ayahuasca. 2014. doi:10.1007/978-3-642-40426-9
3. Journal / agency Carhart-Harris, Robin L.; Goodwin, G. M. The Therapeutic Potential of Psychedelic Drugs: Past, Present and Future. Neuropsychopharmacology. 2017. doi:10.1038/npp.2017.84 · PMID 28443617 · PMC5603820
4. Other Rätsch, Christian, The Encyclopedia of Psychoactive Plants: Ethnopharmacology and Its Applications pub. Park Street Press 2005
5. Journal / agency Souza, Rafael Sampaio Octaviano de; Albuquerque, Ulysses Paulino de; Monteiro, Júlio Marcelino; Amorim, Elba Lúcia Cavalcanti de. Jurema-Preta (Mimosa tenuiflora [Willd.] Poir.): a review of its traditional use, phytochemistry and pharmacology. Brazilian Archives of Biology and Technology. October 2008. doi:10.1590/S1516-89132008000500010
6. Journal / agency Tupper, K.W. Entheogens & education: Exploring the potential of psychoactives as educational tools. Journal of Drug Education and Awareness. 2003
7. Journal / agency Tupper, K.W. Entheogens and existential intelligence: The use of plant teachers as cognitive tools. Canadian Journal of Education. 2002. doi:10.2307/1602247
8. Other Ruck CA, Wasson RG, Hofmann A. The Road to Eleusis: Unveiling the Secret of the Mysteries. 1978
9. Other Richards, William A. (2009). "The Rebirth of Research with Entheogens: Lessons from the Past and Hypotheses for the Future." Journal of Transpersonal Psychology, vol. 41, no. 2, pp. 139–150
10. Journal / agency Millière, Raphaël; Carhart-Harris, Robin L.; Roseman, Leor; Trautwein, Fynn-Mathis; Berkovich-Ohana, Aviva. Psychedelics, Meditation, and Self-Consciousness. Frontiers in Psychology. 2018-09-04. doi:10.3389/fpsyg.2018.01475 · PMID 30245648 · PMC6137697
11. Journal / agency Timmermann, Christopher; Roseman, Leor; Williams, Luke; Erritzoe, David; Martial, Charlotte; Cassol, Héléna; Laureys, Steven; Nutt, David; Carhart-Harris, Robin. DMT Models the Near-Death Experience. Frontiers in Psychology. 2018-08-15. doi:10.3389/fpsyg.2018.01424 · PMID 30174629 · PMC6107838
12. Journal / agency Letheby, Chris; Gerrans, Philip. Self unbound: ego dissolution in psychedelic experience. Neuroscience of Consciousness. 2017-06-30. doi:10.1093/nc/nix016 · PMID 30042848 · PMC6007152

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