12th century frescoes depicting alleged entheogenic mushrooms in Christian art
Entheogens are psychoactive substances, including psychedelic drugs (such as magic mushrooms and magic plants), used in sacred contexts in religion for inducing spiritual development throughout history.
Entheogens have been used in various ways, including as part of established religious rituals and as aids for personal spiritual development.[1][2] Anthropological study has established that entheogens are used for religious, magical, shamanic, or spiritual purposes in many parts of the world. They have traditionally been used to supplement many diverse practices geared towards achieving transcendence, including healing, divination, meditation, yoga, sensory deprivation, asceticism, prayer, trance, rituals, chanting, imitation of sounds, hymns like peyote songs, drumming, and ecstatic dance.
The neologismentheogen was coined in 1979 by a group of ethnobotanists and scholars of mythology (Carl A. P. Ruck, Jeremy Bigwood, Danny Staples, Richard Evans Schultes, Jonathan Ott and R. Gordon Wasson). The term is derived from two words of Ancient Greek, ἔνθεος (éntheos) and γενέσθαι (genésthai). The adjective entheos translates to English as "full of the god, inspired, possessed", and is the root of the English word "enthusiasm". The Greeks used it as praise for poets and other artists. Genesthai means "to come into being". Thus, an entheogen is a drug that causes one to become inspired or to experience feelings of inspiration, often in a religious or "spiritual" manner.[6]
Ruck et al. argued that the term hallucinogen was 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 by Ruck et al.:
In a strict sense, only those vision-producing drugs that can be shown to have figured in shamanic or religious rites would be designated entheogens, but in a looser sense, the term could also be applied to other drugs, both natural and artificial, that induce alterations of consciousness similar to those documented for ritual ingestion of traditional entheogens.
— Ruck et al., 1979, Journal of Psychedelic Drugs[7]
Many different names have been proposed over the years for this drug class. The famous German toxicologist Louis Lewin used the name phantastica earlier in this century, and as we shall see later, such a descriptor is not so farfetched. The most popular names – hallucinogen, psychotomimetic, and psychedelic ("mind manifesting") – have often been used interchangeably. Hallucinogen is now, however, the most common designation in the scientific literature, although it is an inaccurate descriptor of the actual effects of these drugs. In the lay press, the term psychedelic is still the most popular and has held sway for nearly four decades. Most recently, there has been a movement in nonscientific circles to recognize the ability of these substances to provoke mystical experiences and evoke feelings of spiritual significance. Thus, the term entheogen, derived from the Greek word entheos, which means "god within," was introduced by Ruck et al. and has seen increasing use. This term suggests that these substances reveal or allow a connection to the "divine within." Although it seems unlikely that this name will ever be accepted in formal scientific circles, its use has dramatically increased in popular media and internet sites. Indeed, in much of the counterculture that uses these substances, entheogen has replaced psychedelic as the name of choice, and we may expect to see this trend continue.
Entheogens have been used by different people groups for thousands of years.[9]R. Gordon Wasson and Giorgio Samorini have proposed several examples of the cultural use of entheogens that are found in the archaeological record.[10][11] 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.[12]
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:[citation needed]
Splendid by Law! declaring Law, truth speaking, truthful in thy works, Enouncing faith, King Soma!... O [Soma] Pavāmana (mind clarifying), place me in that deathless, undecaying world wherein the light of heaven is set, and everlasting lustre shines.... Make me immortal in that realm where happiness and transports, where joy and felicities combine...
The kykeon that preceded initiation into the Eleusinian Mysteries is another entheogen, which was investigated (before the word was coined) 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" (likely the sacred blue lily) 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 Soma – but 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."[13]Robert Graves, in his foreword to The Greek Myths, hypothesises that the ambrosia of various pre-Hellenic tribes was Amanita muscaria (which, based on the morphological similarity of the words amanita, amrita and ambrosia, is entirely plausible) 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.
The best-known entheogen-using culture of Africa is the Bwitists, who used a preparation of the root bark of Tabernanthe iboga.[14] 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.[15] There is also evidence for the use of psilocybin mushrooms in Ivory Coast.[16] 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 (Mitchell and Hudson 2004; Sobiecki 2002, 2008, 2012).[17]
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".[18][19][20]
East Africa
For centuries, religious leaders have consumed the khat leaves to stay awake during long nights of prayer.[21]
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 (Lophophora williamsii). 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 toxicmescal bean (Calia secundiflora). Other well-known entheogens used by Mexican cultures include the alcoholicAztec sacrament pulque, ritual tobacco (known as 'picietl' to the Aztecs, and 'sikar' to the Maya (from where the word 'cigar' derives)), psilocybin mushrooms, morning glories (Ipomoea tricolor and Turbina corymbosa), 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.[22]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 (Datura stramonium). Paleoethnobotanical evidence for these plants from archaeological sites shows they were used in ancient times thousands of years ago.[23]
The indigenous peoples of Siberia (from whom the term shaman was borrowed) have used Amanita muscaria as an entheogen.
In Hinduism, Datura stramonium and cannabis have been used in religious ceremonies, although the religious use of datura is not very common, as the primary alkaloids are strong deliriants, which causes serious intoxication with unpredictable effects.
Also, the ancient drink Soma, mentioned often in the Vedas, appears to be consistent with the effects of an entheogen. In his 1967 book, Wasson argues that Soma was Amanita muscaria. The active ingredient of Soma is presumed by some to be ephedrine, an alkaloid with stimulant properties derived from the soma plant, identified as Ephedra pachyclada. However, there are also arguments to suggest that Soma could have also been Syrian rue, cannabis, Atropa belladonna, or some combination of any of the above plants.[citation needed]
West Asia
The earliest credible evidence of either coffee drinking or knowledge of the coffee tree appears in the middle of the 15th century, in Yemen's Sufi monasteries.[30] The Sufi monks drank coffee as an aid to concentration and even spiritual intoxication when they chanted the name of God.[31]
Europe
Fermented honey, known in Northern Europe as mead, was an early entheogen in Aegean civilization, predating the introduction of wine, which was the more familiar entheogen of the reborn Dionysus and the maenads. Its religious uses in the Aegean world are intertwined with the mythology of the bee.
Dacians were known to use cannabis in their religious and important life ceremonies, proven by discoveries of large clay pots with burnt cannabis seeds in ancient tombs and religious shrines. Also, local oral folklore and myths tell of ancient priests that dreamed with gods and walked in the smoke. Their names, as transmitted by Herodotus, were "kap-no-batai" which in Dacian was supposed to mean "the ones that walk in the clouds".
The growth of Roman Christianity also saw the end of the two-thousand-year-old tradition of the Eleusinian Mysteries, the initiation ceremony for the cult of Demeter and Persephone involving the use of a drug known as kykeon. The term 'ambrosia' is used in Greek mythology in a way that is remarkably similar to the Soma of the Hindus as well.
A theory that naturally-occurring gases like ethylene used by inhalation may have played a role in divinatory ceremonies at Delphi in Classical Greece received popular press attention in the early 2000s, yet has not been conclusively proven.[32]
Mushroom consumption is part of the culture of Europeans in general, with particular importance to Slavic and Baltic peoples. Some academics argue that the use of psilocybin- and/or muscimol-containing mushrooms was an integral part of the ancient culture of the Rus' people.[33]
Middle East
It has been suggested that the ritual use of small amounts of Syrian rue[by whom?] is an artifact of its ancient use in higher doses as an entheogen (possibly in conjunction with DMT-containing acacia).[citation needed]
John Marco Allegro argued that early Jewish and Christian cultic practice was based on the use of Amanita muscaria, which was later forgotten by its adherents,[34] but this view has been widely disputed.[35]
Oceania
In general, indigenous Australians are thought not to have used entheogens, although there is a strong barrier of secrecy surrounding Aboriginal shamanism, which has likely limited what has been told to outsiders.
Kava or kava kava (Piper Methysticum) has been cultivated for at least 3,000 years by a number of Pacific island-dwelling peoples. Historically, most Polynesian, many Melanesian, and some Micronesian cultures have ingested the psychoactive pulverized root, typically taking it mixed with water. In these traditions, taking kava is believed to facilitate contact with the spirits of the dead, especially relatives and ancestors.[36]
There are no known uses of entheogens by the Māori of New Zealand aside from a variant species of kava,[37] although some modern scholars have claimed that there may be evidence of psilocybin mushroom use.[38] Natives of Papua New Guinea are known to use several species of entheogenic mushrooms (Psilocybe spp, Boletus manicus).[39]
Pituri, also known as mingkulpa,[40] is a mixture of leaves and wood ash traditionally chewed as a stimulant (or, after extended use, a depressant) by Aboriginal Australians widely across the continent. Leaves are gathered from any of several species of native tobacco (Nicotiana) or from at least one distinct population of the species Duboisia hopwoodii. Various species of Acacia, Grevillea and Eucalyptus are burned to produce the ash. The term "pituri" may also refer to the plants from which the leaves are gathered or from which the ash is made.[41] Some authors use the term to refer only to the plant Duboisia hopwoodii and its leaves and any chewing mixture containing its leaves.[42]
Shamans all over the world and in different cultures have traditionally used drugs, especially psychedelics, for their religious experiences. In these communities the absorption of drugs leads to dreams (visions) through sensory distortion. The psychedelic experience is often compared to non-ordinary forms of consciousness such as those experienced in meditation,[43] and mystical experiences.[43]Ego dissolution is often described as a key feature of the psychedelic experience.[5]
Bhang is an edible preparation of cannabis native to the Indian subcontinent. It has been used in food and drink as early as 1000 BCE by Hindus in ancient India.[49]
The earliest known reports regarding the sacred status of cannabis in the Indian subcontinent come from the Atharva Veda estimated to have been written sometime around 2000–1400 BCE,[50] which mentions cannabis as one of the "five sacred plants... which release us from anxiety" and that a guardian angel resides in its leaves. The Vedas also refer to it as a "source of happiness", "joy-giver" and "liberator", and in the Raja Valabba, the gods send hemp to the human race.[51]
Buddhism
It has been suggested that the Amanita muscaria mushroom was used by the Tantric Buddhist mahasiddha tradition of the 8th to 12th century.[52]
In the West, some modern Buddhist teachers have written on the usefulness of psychedelics. The Buddhist magazine Tricycle devoted their entire fall 1996 edition to this issue.[53] Some teachers such as Jack Kornfield have suggested the possibility that psychedelics could complement Buddhist practice, bring healing and help people understand their connection with everything which could lead to compassion.[54][self-published source?] Kornfield warns however that addiction can still be a hindrance. Other teachers such as Michelle McDonald-Smith expressed views which saw entheogens as not conducive to Buddhist practice ("I don't see them developing anything").[55]
The primary advocate of the religious use of cannabis in early Judaism was Polish anthropologist Sula Benet, who claimed that the plant kaneh bosem קְנֵה-בֹשֶׂם mentioned five times in the Hebrew Bible, and used in the holy anointing oil of the Book of Exodus, was cannabis.[56] According to theories that hold that cannabis was present in Ancient Israelite society, a variant of hashish is held to have been present.[57] In 2020, it was announced that cannabis residue had been found on the Israelite sanctuary altar at Tel Arad dating to the 8th century BCE of the Kingdom of Judah, suggesting that cannabis was a part of some Israelite rituals at the time.[58]
While Benet's conclusion regarding the psychoactive use of cannabis is not universally accepted among Jewish scholars, there is general agreement that cannabis is used in talmudic sources to refer to hemp fibers, not hashish, as hemp was a vital commodity before linen replaced it.[59] Lexicons of Hebrew and dictionaries of plants of the Bible such as by Michael Zohary (1985), Hans Arne Jensen (2004) and James A. Duke (2010) and others identify the plant in question as either Acorus calamus or Cymbopogon citratus, not cannabis.[60]
Scholars such as David Hillman suggest that a variety of drug use, recreational and otherwise, is to be found in the early history of the Church.[61]
The historical picture portrayed by the Entheos journal is of fairly widespread use of visionary plants in early Christianity and the surrounding culture, with a gradual reduction of use of entheogens in Christianity.[62] R. Gordon Wasson's book Soma prints a letter from art historian Erwin Panofsky asserting that art scholars are aware of many "mushroom trees" in Christian art.[63]
The question of the extent of visionary plant use throughout the history of Christian practice has barely been considered yet by academic or independent scholars. The question of whether visionary plants were used in pre-Theodosian Christianity is distinct from evidence that indicates the extent to which visionary plants were utilized or forgotten in later Christianity, including heretical or quasi-Christian groups,[64] and the question of other groups such as elites or laity within orthodox Catholic practice.[65]
The Peyote Way Church of God believe that "Peyote is a holy sacrament, when taken according to our sacramental procedure and combined with a holistic lifestyle".[68]
Ceremonies – trabalhos (Brazilian Portuguese for "works") – are typically several hours long and are undertaken sitting in silent "concentration", or sung collectively, dancing according to simple steps in geometrical formation. Ayahuasca, referred to as Daime within the practice, which contains several psychoactive compounds, is drunk as part of the ceremony. The drinking of Daime can induce a strong emetic effect which is embraced as both emotional and physical purging.
União do Vegetal
União do Vegetal (UDV) is a religious society founded on July 22, 1961, by José Gabriel da Costa, known as Mestre Gabriel. The translation of União do Vegetal is Union of the Plants referring to the sacrament of the UDV, Hoasca tea (also known as ayahuasca). This beverage is made by boiling two plants, Mariri (Banisteriopsis caapi) and Chacrona (Psychotria viridis), both of which are native to the Amazon rainforest.
In its sessions, UDV members drink Hoasca Tea for the effect of mental concentration. In Brazil, the use of Hoasca in religious rituals was regulated by the Brazilian Federal Government's National Drug Policy Council on January 25, 2010. The policy established legal norms for the religious institutions that responsibly use this tea. The Supreme Court of the United States unanimously affirmed the UDV's right to use Hoasca tea in its religious sessions in the United States, in a decision published on February 21, 2006.
The Thelema ceremony calls for five officers: a Priest, a Priestess, a Deacon, and two adult acolytes, called "the Children". The end of the ritual culminates in the consummation of the eucharist, consisting of a goblet of wine and a Cake of Light, after which the congregant proclaims "There is no part of me that is not of the gods!"[70]
Beginning in 2006, experiments have been conducted at Johns Hopkins University, showing that under controlled conditions psilocybin causes mystical experiences in most participants and that they rank the personal and spiritual meaningfulness of the experiences very highly.[71][72]
Except in Mexico, research with psychedelics is limited due to ongoing widespread drug prohibition. The amount of peer-reviewed research on psychedelics has accordingly been limited due to the difficulty of getting approval from institutional review boards.[73] Furthermore, scientific studies on entheogens present some significant challenges to researchers, including philosophical questions relating to ontology, epistemology and objectivity.[74]
Between 2011 and 2012, the Australian Federal Government was considering changes to the Australian Criminal Code that would classify any plants containing any amount of DMT as "controlled plants".[75] DMT itself was already controlled under current laws. The proposed changes included other similar blanket bans for other substances, such as a ban on any and all plants containing mescaline or ephedrine. The proposal was not pursued after political embarrassment on realisation that this would make the official Floral Emblem of Australia, Acacia pycnantha (golden wattle), illegal. The Therapeutic Goods Administration and federal authority had considered a motion to ban the same, but this was withdrawn in May 2012 (as DMT may still hold potential entheogenic value to native or religious peoples).[76]
United States
In 1963 in Sherbert v. Verner the Supreme Court established the Sherbert Test, which consists of four criteria that are used to determine if an individual's right to religious free exercise has been violated by the government. The test is as follows:
For the individual, the court must determine
whether the person has a claim involving a sincere religious belief, and
whether the government action is a substantial burden on the person's ability to act on that belief.
If these two elements are established, then the government must prove
that it has pursued that interest in the manner least restrictive, or least burdensome, to religion.
This test was eventually all-but-eliminated in Employment Division v. Smith 494 U.S. 872 (1990) which held that a "neutral law of general applicability" was not subject to the test. Congress resurrected it for the purposes of federal law in the federal Religious Freedom Restoration Act (RFRA) of 1993.
In City of Boerne v. Flores, 521 U.S. 507 (1997) RFRA was held to trespass on state sovereignty, and application of the RFRA was essentially limited to federal law enforcement. In Gonzales v. O Centro Espírita Beneficente União do Vegetal, 546 U.S. 418 (2006), a case involving only federal law, RFRA was held to permit a church's use of a DMT-containing tea for religious ceremonies.
Many works of literature have described entheogen use; some of those are:
The drug melange (spice) in Frank Herbert's Dune universe acts as both an entheogen (in large enough quantities) and an addictive geriatric medicine. Control of the supply of melange was crucial to the Empire, as it was necessary for, among other things, faster-than-light (folding space) navigation.[citation needed]
Aldous Huxley's final novel, Island (1962), depicted a fictional psychoactive mushroom – termed "moksha medicine" – used by the people of Pala in rites of passage, such as the transition to adulthood and at the end of life.[77][78]
Bruce Sterling's Holy Fire novel refers to the religion in the future as a result of entheogens, used freely by the population.[79]
A critical examination of the ethical and societal implications and relevance of "entheogenic" experiences can be found in Daniel Waterman and Casey William Hardison's book Entheogens, Society & Law: Towards a Politics of Consciousness, Autonomy and Responsibility (Melrose, Oxford 2013). This book includes a controversial[according to whom?] analysis of the term entheogen arguing that Wasson et al. were mystifying the effects of the plants and traditions to which it refers.[page needed]
^Samorini, Giorgio (1997). "The 'Mushroom-Tree' of Plaincourault". Eleusis (8): 29–37.
^Samorini, Giorgio (1998). "The 'Mushroom-Trees' in Christian Art". Eleusis (1): 87–108.
^Mayor, Adrienne (2014). The Amazons : lives and legends of warrior women across the ancient world. Princeton. pp. 147–149. ISBN9780691147208. OCLC882553191.{{cite book}}: CS1 maint: location missing publisher (link)
^Cecilia Garcia, James D. Adams (2005). Healing with medicinal plants of the west - cultural and scientific basis for their use. Abedus Press. ISBN0-9763091-0-6.
^Shamanism: An Encyclopedia of World Beliefs, Practices and Cultures. ABC-CLIO. 2004. p. 18.
^Museo del Oro, Banco de la República. "Museo del Oro, Colombia" (in Spanish). Banrep.gov.co. Archived from the original on 11 May 2013. Retrieved 9 November 2012.
^"Shamanic Tobaccos". Food of the Gods: The Search for the Original Tree of Knowledge - A Radical History of Plants, Drugs, and Human Evolution. Bantam. 1992. p. 196. ISBN0-553-37130-4.
^
Allegro, John Marco (1970). The Sacred Mushroom and the Cross: A Study of the Nature and Origins of Christianity within the Fertility Cults of the Ancient Near East. Hodder and Stoughton. ISBN0-340-12875-5.
^Calabrese, Joseph D. (1997). "Spiritual healing and human development in the Native American church: Toward a cultural psychiatry of peyote". Psychoanalytic Review. 84 (2): 237–255. PMID9211587.
^Santos, R. G.; Landeira-Fernandez, J.; Strassman, R. J.; Motta, V.; Cruz, A. P. M. (2007). "Effects of ayahuasca on psychometric measures of anxiety, panic-like and hopelessness in Santo Daime members". Journal of Ethnopharmacology. 112 (3): 507–513. doi:10.1016/j.jep.2007.04.012. PMID17532158.
^de Rios, Marlene Dobkin; Grob, Charles S. (2005). "Interview with Jeffrey Bronfman, Representative Mestre for the União do Vegetal Church in the United States". Journal of Psychoactive Drugs. 37 (2): 181–191. doi:10.1080/02791072.2005.10399800. PMID16149332. S2CID208178224.
^Touw, Mia (January 1981). "The Religious and Medicinal Uses of Cannabis in China, India and Tibet". Journal of Psychoactive Drugs. 13 (1): 23–34. doi:10.1080/02791072.1981.10471447. PMID7024492.
^Hajicek-Dobberstein (1995). "Soma siddhas and alchemical enlightenment: psychedelic mushrooms in Buddhist tradition". American Journal of Ethnopharmacology. 48 (2): 99–118. doi:10.1016/0378-8741(95)01292-L. PMID8583800.
^Stolaroff, M. J. (1999). "Are Psychedelics Useful in the Practice of Buddhism?". Journal of Humanistic Psychology. 39 (1): 60–80. doi:10.1177/0022167899391009. S2CID145220039.
^Warf, Barney. "High points: An historical geography of cannabis." Geographical Review 104.4 (2014): 414-438. Page 422: "Psychoactive cannabis is mentioned in the Talmud, and the ancient Jews may have used hashish (Clarke and Merlin 2013)."
^Roth, Cecil. (1972). Encyclopedia Judaica. 1st Ed. Volume 8. p. 323. OCLC830136076. Note, the second edition of the Encyclopedia Judaica no longer mentions Sula Benet but continues to maintain that hemp is "the plant Cannabis sativa called kanbus in talmudic literature", but now adds, "Hashish is not mentioned however in Jewish sources". See p. 805 in Vol. 8 of the 2nd edition.
^Lytton J. Musselman Figs, dates, laurel, and myrrh: plants of the Bible and the Quran 2007 p73
^The Chemical Muse: Drug Use and the Roots of Western Civilization by D. C. A. Hillman PhD[page needed]
^R. R. Griffiths; W. A. Richards; U. McCann; R. Jesse (7 July 2006). "Psilocybin can occasion mystical-type experiences having substantial and sustained personal meaning and spiritual significance". Psychopharmacology. 187 (3): 268–283. doi:10.1007/s00213-006-0457-5. PMID16826400. S2CID7845214.
^Nutt, David J.; King, Leslie A.; Nichols, David E. (2013). "Effects of Schedule I Drug Laws on Neuroscience Research and Treatment Innovation". Nature Reviews Neuroscience. 14 (8): 577–85. doi:10.1038/nrn3530. PMID23756634. S2CID1956833.
^Tupper, Kenneth W.; Labate, Beatriz C. (2014). "Ayahuasca, Psychedelic Studies and Health Sciences: The Politics of Knowledge and Inquiry into an Amazonian Plant Brew". Current Drug Abuse Reviews. 7 (2): 71–80. doi:10.2174/1874473708666150107155042. PMID25563448.
Harner, Michael, The Way of the Shaman: A Guide to Power and Healing, Harper & Row Publishers, NY 1980
Rätsch, Christian; "The Psychoactive Plants, Ethnopharmacology and Its Applications"; Park Street Press; Rochester Vermont; 1998/2005; ISBN978-0-89281-978-2
Roberts, Thomas B. (editor) (2001). Psychoactive Sacramentals: Essays on Entheogens and Religion San Francisco: Council on Spiritual Practices.
Roberts, Thomas B. (2006) "Chemical Input, Religious Output—Entheogens" Chapter 10 in Where God and Science Meet: Vol. 3: The Psychology of Religious Experience Westport, CT: Praeger/Greenwood.
Carl Ruck and Danny Staples, The World of Classical Myth 1994. Introductory excerpts
Huston Smith, Cleansing the Doors of Perception: The Religious Significance of Entheogenic Plants and Chemicals, 2000, Tarcher/Putnam, ISBN1-58542-034-4
Daniel Pinchbeck,"Ten Years of Therapy in One Night", The Guardian UK (2003), describes Daniel's second journey with Iboga facilitated by Dr. Martin Polanco at the Ibogaine Association clinic in Rosarito, Mexico.
Giorgio Samorini 1995 "Traditional use of psychoactive mushrooms in Ivory Coast?" in Eleusis 1 22-27 (no current url)
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Warton is a civil parish in Lancaster, Lancashire, England. It contains 29 listed buildings that are recorded in the National Heritage List for England. Of these, two are listed at Grade I, the highest of the three grades, and the others are at Grade II, the lowest grade. The parish contains the village of Warton and surrounding countryside. Most of the listed buildings are houses or farmhouses, the majority being on Main Street in the village. The Lancaster Canal runs through the pari…
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Central bank of Israel Bank of Israelבנק ישראל (Hebrew) بنك إسرائيل (Arabic)HeadquartersKiryat HaMemshala, Jerusalem, IsraelEstablished24 August 1954 (1954-08-24)OwnershipGovernment of Israel (Ministry of Finance)[1]GovernorAmir Yaron (2018-present)Central bank of IsraelCurrencyIsraeli new shekelILS (ISO 4217)ReservesUS$206 billion(about ₪664 billion) (March 2022)[2]Bank rate4.5% (April 2023)[3]Preceded byBank …
34th International Emmy AwardsDateNovember 20, 2006 (2006-11-20)LocationNew York Hilton HotelNew York City, New York, U.S.Hosted byGraham NortonHighlightsFounders AwardSteven Spielberg ← 33rd · International Emmy Awards · 35th → The 34th International Emmy Awards took place on November 20, 2006, in New York City and hosted by Irish comedian Graham Norton. The award ceremony, presented by the International Academy of Television Arts and Sciences (I…
Motorcycle Museum in West Midlands, EnglandNational Motorcycle MuseumEstablishedOctober 1984LocationSolihullWest MidlandsEnglandCoordinates52°26′40″N 1°42′25″W / 52.4444°N 1.7069°W / 52.4444; -1.7069TypeMotorcycle MuseumVisitors250,000 per yearCuratorJames HewingWebsiteOfficial website The National Motorcycle Museum occupies an 8-acre (32,000 m2) site in Bickenhill, Solihull, England and holds the world's largest collection of British motorcycles. In addition …
American fisheries biologist Robert J. BehnkeBorn(1929-12-30)December 30, 1929Stamford, ConnecticutDiedSeptember 13, 2013(2013-09-13) (aged 83)[2]Fort Collins, ColoradoOther namesDr. Trout, The Trout DoctorAlma materUniversity of Connecticut, University of California, BerkeleySpouseSally MartinScientific careerFieldsFisheries Biologist, ConservationistInstitutionsU.S. Fish and Wildlife Service, Colorado State UniversityDoctoral advisorA. Starker Leopold[1]Other…
Hungarian sociologist (1893–1947) Karl MannheimBornKároly Manheim(1893-03-27)27 March 1893Budapest, Austria-HungaryDied9 January 1947(1947-01-09) (aged 53)London, EnglandNationalityHungarianAlma materUniversity of BudapestLondon School of EconomicsHeidelberg UniversityKnown forSociology of CultureSociology of knowledgeTheory of ideologyRelationismSpouseJuliska Lang Mannheim (née Károlyné.)Scientific careerDoctoral studentsFranz Neumann Karl Mannheim (born Károly Manheim, 27…
American software company Not to be confused with Cyrix. Citrix Systems, Inc.Headquarters in Fort Lauderdale, FloridaCompany typeSubsidiaryTraded asNasdaq: CTXS (1995–2022)IndustryCloud computingVirtualizationComputer softwareFounded1989; 35 years ago (1989) in Richardson, Texas, U.S.FounderEd IacobucciHeadquartersFort Lauderdale, Florida, U.S.Area servedWorldwideKey peopleTom Krause(CEO)ProductsApplication Delivery Industry, Virtualization software (DaaS), SaaS, cloud, …
Act of reorganizing the legal, ownership, operational, or other structures of a company This article is about reorganizing business structures. For other uses, see Restructuring (disambiguation). This article has multiple issues. Please help improve it or discuss these issues on the talk page. (Learn how and when to remove these template messages) This article's lead section may be too long. Please read the length guidelines and help move details into the article's body. (March 2018) This articl…
For other uses, see Bilbao (disambiguation). Municipality in Basque Country, SpainBilbao Bilbo (Basque)MunicipalityFrom top left: view of the city; Guggenheim Museum; Azkuna Zentroa; Church of San Antón; Puppy; Arriaga Theatre; Iberdrola Tower; San Mamés Stadium; Uribarri station of the Bilbao metro; fireworks in the Aste Nagusia; fosterito; Miguel de Unamuno Square in the Casco Viejo; La Salve; and Bilbao-Abando railway station FlagCoat of armsNickname: The Hole (Spanish: El Botxo)I…
Survillecomune Surville – Veduta LocalizzazioneStato Francia Regione Normandia Dipartimento Eure ArrondissementÉvreux CantonePont-de-l'Arche TerritorioCoordinate49°12′N 1°06′E49°12′N, 1°06′E (Surville) Superficie5,72 km² Abitanti936[1] (2009) Densità163,64 ab./km² Altre informazioniCod. postale27400 Fuso orarioUTC+1 Codice INSEE27624 CartografiaSurville Sito istituzionaleModifica dati su Wikidata · Manuale Surville è un comune francese di 936 …
v · m Principaux quartiers de Perpignan Centre historique La Réal Saint-Jean Saint-Mathieu Clémenceau Saint-Jacques Autres quartiers Moulin-à-Vent Château-Roussillon Nouveaux Boulevards Saint-Gaudérique Gare Le Vernet Mailloles Orla Remparts Nord Remparts Sud Documentation de palette[créer] [purger] Ceci est la documentation du modèle {{Palette Quartiers de Perpignan}}. Syntaxe L’utilisation de cette palette se fait par l’ajout, en fin de page, avant les po…
For the professional wrestler, see El Patrón (wrestler). 2009 studio album by Tito El BambinoEl PatrónStudio album by Tito El BambinoReleasedMarch 24, 2009Recorded2008–2009Genre Reggaeton merengue bachata Label Universal Latino Siente Producer Nérol Monserrate Mambo Kingz Robert Cora Luis O'Neill Haze Ronnie Torres Marioso Tito El Bambino chronology It's My Time(2007) El Patrón(2009) El Patrón: Invencible(2011) Singles from El Patrón Vamos Pal AguaReleased: 2008 UnderReleased: 20…
2024 California State Assembly election ← 2022 November 5, 2024 2026 → All 80 seats in the California State Assembly41 seats needed for a majority Leader Robert Rivas James Gallagher Party Democratic Republican Leader since June 30, 2023 February 8, 2022 Leader's seat 29th–Hollister 3rd–Yuba City Last election 62 seats, 60.9% 18 seats, 37.7% Current seats 62 18 Seats needed 23 Map of the incumbents: Democratic…