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A study of the importance of psychedelic plants and drugs in religion and society * With contributions by Albert Hofmann, R. Gordon Wasson, Jack Kornfield, Terence McKenna, the Shulgins, Rick Strassman, and others * Explores the importance of academic and religious freedom in the study of psychedelics and the mind * Exposes the need for an organized spiritual context for entheogen use in order to fully realize their transformative and sacred value We live in a time when a great many voices are calling for a spiritual renewal to address the problems that face humanity, yet the way of entheogens--one of the oldest and most widespread means of attaining a religious experience--is forbidden, surrounded by controversy and misunderstanding. Widely employed in traditional shamanic societies, entheogens figure prominently in the origins of religion and their use continues today throughout the world. They alter consciousness in such a profound way that, depending on the set and setting, they can produce the ultimate human experiences: union with God or revelation of other mystical realities. With contributions by Albert Hofmann, Terence McKenna, Ann and Alexander Shulgin, Thomas Riedlinger, Dale Pendell, and Rick Strassman as well as interviews with R. Gordon Wasson and Jack Kornfield, this book explores ancient and modern uses of psychedelic drugs, emphasizing the complementary relationship between science and mystical experience and the importance of psychedelics to the future of religion and society. Revealing the mystical-religious possibilities of substances such as psilocybin mushrooms, mescaline, and LSD, this book exposes the vital need for developing an organized spiritual context for their use in order to fully realize their transformative and sacred value. Stressing the importance of academic and religious freedom, the authors call for a revival of scientific and religious inquiry into entheogens so they may be used safely and legally by those seeking to cultivate their spiritual awareness.… (plus d'informations)
Robert Forte assembled this diverse collection of materials largely from contributions made at a conference in Big Sur, California on an unspecified date in the 1990s. The term "entheogen" is sometimes (justly, I believe) disparaged as a chemical or pharmacological term. But Forte -- unlike some of the book's other contributors -- sets it up as a religious term, to designate the intended use of drugs, rather than their material composition or neurochemical behavior. Thus even alcohol could be enthoegenic under the proper circumstances.
This book includes contributions from some of the great luminaries of 20th-century psychedelic culture, listing among its more than a dozen authors Albert Hoffman (discoverer of LSD), R. Gordon Wasson (amateur ethnomycologist and pioneer in the psychopharmaceutical theory of religion), and Terence McKenna (noted psychedelic adventurer and shamanic lecturer). Hoffman's essay on "The Message of the Eleusinian Mysteries for Today's World" actually seemed to me to be the most forward-looking of the pieces in the volume, despite its ancient topic.
There are papers discussing the use of psychedelic sacraments using various perspectival frameworks, including ancient paganism, pentacostal Chrstianity, Buddhism, shamanism, academic inquiry, scientific research, and legal ethics. There is even a long poem treating the genesis of LSD under the figure of the ancient mysteries. But there is surprisingly little tangible planning or call to action, despite the editor's presidency of the Church of the Awakening (never described in the book) and the issuance of the text under the aegis of the Council on Spiritual Practices.
Although the authors of the later chapters on the academic, scientific, and legal contexts all bemoan the senselessness of the current drug prohibition regime, they offer no instruction on how readers might mobilize to change it. And while some of the contributors express hopes regarding the enfranchisement of new religious traditions that respect and use entheogens, none venture so far as to say what these might look like or who might be most likely to form them. So, again, in spite of the title, I came away from the book with some useful information about the recent past, and a certain validation of my own biases, but no new ideas about the future.
Informations provenant du Partage des connaissances anglais.Modifiez pour passer à votre langue.
Let it be known there is a fountain that was not made by the hands of man. — Hunter / Garcia
Dédicace
Informations provenant du Partage des connaissances anglais.Modifiez pour passer à votre langue.
To all our relations
Premiers mots
Informations provenant du Partage des connaissances anglais.Modifiez pour passer à votre langue.
The term /entheogen/ was introduced into the English language in 1979 to refer to plants or chemical substances which awaken or generate mystical experiences (Ruck et. al 1979).
Citations
Derniers mots
Notice de désambigüisation
Directeur de publication
Courtes éloges de critiques
Langue d'origine
DDC/MDS canonique
LCC canonique
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A study of the importance of psychedelic plants and drugs in religion and society * With contributions by Albert Hofmann, R. Gordon Wasson, Jack Kornfield, Terence McKenna, the Shulgins, Rick Strassman, and others * Explores the importance of academic and religious freedom in the study of psychedelics and the mind * Exposes the need for an organized spiritual context for entheogen use in order to fully realize their transformative and sacred value We live in a time when a great many voices are calling for a spiritual renewal to address the problems that face humanity, yet the way of entheogens--one of the oldest and most widespread means of attaining a religious experience--is forbidden, surrounded by controversy and misunderstanding. Widely employed in traditional shamanic societies, entheogens figure prominently in the origins of religion and their use continues today throughout the world. They alter consciousness in such a profound way that, depending on the set and setting, they can produce the ultimate human experiences: union with God or revelation of other mystical realities. With contributions by Albert Hofmann, Terence McKenna, Ann and Alexander Shulgin, Thomas Riedlinger, Dale Pendell, and Rick Strassman as well as interviews with R. Gordon Wasson and Jack Kornfield, this book explores ancient and modern uses of psychedelic drugs, emphasizing the complementary relationship between science and mystical experience and the importance of psychedelics to the future of religion and society. Revealing the mystical-religious possibilities of substances such as psilocybin mushrooms, mescaline, and LSD, this book exposes the vital need for developing an organized spiritual context for their use in order to fully realize their transformative and sacred value. Stressing the importance of academic and religious freedom, the authors call for a revival of scientific and religious inquiry into entheogens so they may be used safely and legally by those seeking to cultivate their spiritual awareness.
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This book includes contributions from some of the great luminaries of 20th-century psychedelic culture, listing among its more than a dozen authors Albert Hoffman (discoverer of LSD), R. Gordon Wasson (amateur ethnomycologist and pioneer in the psychopharmaceutical theory of religion), and Terence McKenna (noted psychedelic adventurer and shamanic lecturer). Hoffman's essay on "The Message of the Eleusinian Mysteries for Today's World" actually seemed to me to be the most forward-looking of the pieces in the volume, despite its ancient topic.
There are papers discussing the use of psychedelic sacraments using various perspectival frameworks, including ancient paganism, pentacostal Chrstianity, Buddhism, shamanism, academic inquiry, scientific research, and legal ethics. There is even a long poem treating the genesis of LSD under the figure of the ancient mysteries. But there is surprisingly little tangible planning or call to action, despite the editor's presidency of the Church of the Awakening (never described in the book) and the issuance of the text under the aegis of the Council on Spiritual Practices.
Although the authors of the later chapters on the academic, scientific, and legal contexts all bemoan the senselessness of the current drug prohibition regime, they offer no instruction on how readers might mobilize to change it. And while some of the contributors express hopes regarding the enfranchisement of new religious traditions that respect and use entheogens, none venture so far as to say what these might look like or who might be most likely to form them. So, again, in spite of the title, I came away from the book with some useful information about the recent past, and a certain validation of my own biases, but no new ideas about the future.