Entheogen
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.
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 psilocybin mushrooms, peyote, 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.
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.
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.
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.
Terminology and etymology
The term entheogen, largely attributable to Jonathan Ott, R. Gordon Wasson, and Carl A.P. Ruck, was coined in the late 20th century as a more neutral and respectful alternative to terms like 'hallucinogen' or 'psychedelic. The word is derived from the Greek words ἐν, θεός, and γεννάω, meaning "generating the divine within." This term emphasizes the spiritual and religious contexts in which these substances have traditionally been used, distinguishing them from purely recreational or pharmacological classifications. The Greeks used it as praise for poets and other artists. Genesthai means "to come into being". Together, the term entheogen refers to a substance that "generates the divine within," typically producing feelings of inspiration, religious ecstasy, or spiritual insight.The term hallucinogen was deemed inappropriate owing to its etymological relationship to words relating to delirium and insanity. The term psychedelic was also seen as problematic, owing to the similarity in sound to words about psychosis and also because it had become irreversibly associated with various connotations of the 1960s pop culture. In modern usage, entheogen may be used synonymously with these terms, or it may be chosen to contrast with recreational use of the same drugs. The meanings of the term entheogen was formally defined:
In 2004, David E. Nichols wrote the following:
Historical and cultural use
Entheogens have been used in various cultures worldwide, primarily in religious or healing ceremonies.. R. Gordon Wasson and Giorgio Samorini have proposed several examples of the cultural use of entheogens that are found in the archaeological record. Hemp seeds discovered by archaeologists at Pazyryk suggest early ceremonial practices by the Scythians occurred during the 5th to 2nd century BCE, confirming previous historical reports by Herodotus. As detailed in Ott's Pharmacotheon, substances such as ayahuasca in South America, psilocybin mushrooms in Mesoamerica, and peyote in North America have long-standing traditional uses for spiritual communication, healing, and ritual.These traditional uses often involve carefully controlled ceremonial contexts that emphasize the sacred and transformative nature of the entheogenic experience. For example, the Native American Church incorporates peyote in its religious ceremonies, while indigenous Amazonian cultures use ayahuasca in shamanic rituals.
Most of the well-known modern examples of entheogens, such as Ayahuasca, peyote, psilocybin mushrooms, and morning glories are from the native cultures of the Americas. However, it has also been suggested that entheogens played an important role in ancient Indo-European culture, for example by inclusion in the ritual preparations of the Soma, the "pressed juice" that is the subject of Book 9 of the Rigveda. Soma was ritually prepared and drunk by priests and initiates and elicited a paean in the Rigveda that embodies the nature of an entheogen:
The kykeon that preceded initiation into the Eleusinian Mysteries is another entheogen, which was investigated by Carl Kerényi, in Eleusis: Archetypal Image of Mother and Daughter. Other entheogens in the Ancient Near East and the Aegean include the opium poppy, datura, and the unidentified "lotus" eaten by the Lotus-Eaters in the Odyssey and Narcissus.
According to Ruck, Eyan, and Staples, the familiar shamanic entheogen that the Indo-Europeans brought knowledge of was Amanita muscaria. It could not be cultivated; thus it had to be found, which suited it to a nomadic lifestyle. When they reached the world of the Caucasus and the Aegean, the Indo-Europeans encountered wine, the entheogen of Dionysus, who brought it with him from his birthplace in the mythical Nysa, when he returned to claim his Olympian birthright. The Indo-European proto-Greeks "recognized it as the entheogen of Zeus, and their own traditions of shamanism, the Amanita and the 'pressed juice' of Somabut better, since no longer unpredictable and wild, the way it was found among the Hyperboreans: as befit their own assimilation of agrarian modes of life, the entheogen was now cultivable." Robert Graves, in his foreword to The Greek Myths, hypothesises that the ambrosia of various pre-Hellenic tribes was Amanita muscaria and perhaps psilocybin mushrooms of the genus Panaeolus. Amanita muscaria was regarded as divine food, according to Ruck and Staples, not something to be indulged in, sampled lightly, or profaned. It was seen as the food of the gods, their ambrosia, and as mediating between the two realms. It is said that Tantalus's crime was inviting commoners to share his ambrosia.
By region
Africa
The best-known entheogen-using culture of Africa is the Bwitists, who used a preparation of the root bark of Tabernanthe iboga. Although the ancient Egyptians may have been using the sacred blue lily plant in some of their religious rituals or just symbolically, it has been suggested that Egyptian religion once revolved around the ritualistic ingestion of the far more psychoactive Psilocybe cubensis mushroom, and that the Egyptian White Crown, Triple Crown, and Atef Crown were evidently designed to represent pin-stages of this mushroom. There is also evidence for the use of psilocybin mushrooms in Ivory Coast. Numerous other plants used in shamanic ritual in Africa, such as Silene capensis sacred to the Xhosa, are yet to be investigated by western science. A recent revitalization has occurred in the study of southern African psychoactives and entheogens.Among the amaXhosa, the artificial drug 2C-B is used as entheogen by traditional healers or amagqirha over their traditional plants; they refer to the chemical as Ubulawu Nomathotholo, which roughly translates to "Medicine of the Singing Ancestors".
East Africa
For centuries, religious leaders have consumed the khat leaves to stay awake during long nights of prayer.Americas
Entheogens have played a pivotal role in the spiritual practices of most American cultures for millennia. The first American entheogen to be subject to scientific analysis was the peyote cactus. One of the founders of modern ethno-botany, Richard Evans Schultes of Harvard University documented the ritual use of peyote cactus among the Kiowa, who live in what became Oklahoma. While it was used traditionally by many cultures of what is now Mexico, in the 19th century its use spread throughout North America, replacing the toxic mescal bean. Other well-known entheogens used by Mexican cultures include the alcoholic Aztec sacrament pulque, ritual tobacco, psilocybin mushrooms, morning glories, and Salvia divinorum.Datura wrightii is sacred to some Native Americans and has been used in ceremonies and rites of passage by Chumash, Tongva, and others. Among the Chumash, when a boy was 8 years old, his mother would give him a preparation of momoy to drink. This supposed spiritual challenge should help the boy develop the spiritual wellbeing that is required to become a man. Not all of the boys undergoing this ritual survived. Momoy was also used to enhance spiritual wellbeing among adults. For instance, during a frightening situation, such as when seeing a coyote walk like a man, a leaf of momoy was sucked to help keep the soul in the body.
The mescal bean Sophora secundiflora was used by the shamanic hunter-gatherer cultures of the Great Plains region. Other plants with ritual significance in North American shamanism are the hallucinogenic seeds of the Texas buckeye and jimsonweed. Paleoethnobotanical evidence for these plants from archaeological sites shows they were used in ancient times thousands of years ago.