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Psychoactive Plants Used during Religious Rituals
Abstract
Psychoactive plants that induce a form of altered states of consciousness (hallucinogen-induced ASC (H-ASC)) have been widely used during the religious rituals of many cultures throughout the centuries. Some of the psychoactive ingredients of the plants that were used during these religious rituals were opium, cannabis (tetrahydrocannabinol), psilocybin, mescaline, ibogaine, dimethyltryptamine, Peganum harmala, bufotenin, muscimol, thujone, ephedra, mandragora, Salvia divinorum, etc. The main purposes of these plants were spiritual healing; to contact with spirits; to contact with the souls of ancestors; to reach enlightenment (Nirvana or Satori); to become a master shaman, pagan, or witch; and to reach so-called-other realities. In most of the ancient religious rituals such plants were consumed as a part of the traditional shamanic or pagan culture for many centuries and most of the religious figures and images in the ancient and modern religious systems are a result of these hallucinogenic substances and H-ASC mind states.
... Psilocybin, the active component of psychedelic mushrooms, has been used in human cultures for millennia. While controversy exists over the extent and impact of states induced by psychedelics, they undoubtedly played an important role in the human cultures in which they were adopted as part of ritual, appearing in artworks and sacred locations (302). Species of psilocybin producing mushroom are found in varied geographies, and on all continents (with the exception of Antarctica) (303). ...
Antidepressants are among the most used medications in the US, with significant deleterious effects on people’s well-being. At any given time, depression impacts approximately 1 in 10 Americans, causing wide and broad societal costs. Interest is developing for non-pharmacological treatments and preventative measures. We summarize the literature on non-invasive dietary and lifestyle approaches for treating depression, including recent work with the psychedelic treatment of depression. This review aims to inform future research and treatment programs for depression. This review provides an evidentiary summary of integrative therapeutic approaches for depression.
... Such presences can be broadly distinguished into intended or voluntary presences (individual actively sought out PH) and unintended, spontaneous presences (individual did not seek to experience PH). Since experiencing supernatural presences is often judged as socially and personally desirable, it is actively sought-after via rituals (Otero, 2003;Johnson et al., 2015), ingestion of psychedelic compounds (Sayin, 2016), as well as kindled through training, prayer (Luhrmann and Morgain, 2012;Luhrmann, 2020), or deliberate interaction (Morton, 2020). For example, intended presences have been described by Luhrmann (2012, p. 148) in her anthropological field work with American Evangelicals, actively invoking God's presence ("to feel sensorily aware of God, as if God were a person who was physically present"). ...
... The recent and modern techniques in the fabrication and formulation of natural drug products make phytomedicines as a potential tool to cure these diseases. Extensive research in ethnopharmacology field will lead plant based natural drugs to be utilizable in the future to cure rare diseases such as hyperprolactinemia, hypogonadism syndromes (Besser et al. 1976), uterine contractility (Ekstrom et al. 1992), menorrhagia (Kingman et al. 2004), progeria (Jeyam et al. 2011), Morgellons (Kontos et al. 2017), micropsia (Sayin 2016) and porphyria (Smith and Foster 2018). ...
Medicinal plants are known to contain substances which could be useful for the treatment of diseases or for the production of drugs. These substances occur naturally in plants (leaves, stems, barks, and root) and are referred to as secondary metabolites because they are synthesized to protect the plant other than for growth just like the primary metabolites. Fortunately for humans, most of these secondary metabolites possess medicinal potentials which are active against many diseases. Before the advent of modern analytical techniques for the screening of plant actives, the traditional plants have been used primitively to alleviate symptoms of illnesses such as stomach ache, toothache, body pain and inflammation, diarrhea, malaria, typhoid, diabetes etc. This chapter presents an overview of the usefulness of medicinal plants as sources of drugs, the drug discovery process, the efficacy and safety of phytochemicals, current uses, advances in screening tools, problems and the way forward.
The relationship between man and substances that have abuse potentials, and whose use has been associated with the development or progression of substance use disorders has continued to evolve in terms of geography, economic implications, and time. History shows that local plants with psychoactive constituents can get exported worldwide through global travel, commerce, or even conquest. Time and globalization also change people's relationship with substances of abuse; hence, an area that was initially alien to certain substances might evolve to becoming a trafficking hub, and then a destination. A case in point is Africa where a rapidly increasing prevalence of substance use/abuse and substance use disorder among adolescents and young adults is putting enormous strain on the economy, healthcare system, and society at large. However, there appears to be a paucity of scientific literature and data on the epidemiology, risk assessment, and contributing factors to substance use and the development of substance use disorders across Africa. In this narrative review, we examine extant literature (PubMed, Google scholar, Medline) for information on the prevalence, trends, and influencers of substance use and the development of substance use disorders. This is with a view of understanding the determinants of substance use and factors that influence the development of substance use disorders in the region, and how this information can be channeled towards developing a comprehensive intervention and treatment program.
In this report, we describe 13 cases of drug overdose in Michigan in which valeryl fentanyl was found in postmortem blood. Valeryl fentanyl is a schedule I opioid that is rarely found in drug overdoses in the United States. Although little data exist on the mortality and morbidity associated with valeryl fentanyl, its molecular structure indicates that it would be less potent than fentanyl.
When analyzing blood samples for valeryl fentanyl, samples from peripheral sites were sometimes negative for quantitative levels; however, samples from central sites in the same decedent were positive. This could indicate unique pharmacokinetics for valeryl fentanyl, which could have implications for other fentanyl analogs. Given the paucity of pharmacodynamic information, the prohibition of its use, the potential to buttress law enforcement efforts in monitoring drug trafficking trends, and to determine the efficacy of current regulations, laboratories should test for valeryl fentanyl. When testing for valeryl fentanyl, and likely other fentanyl analogs, the site of sample collection is important: central sources of blood are preferred to peripheral sources.
This guide gives a researcher's perspective on finding answers to two questions: Does a Spiritual Presence exist and what could be its characteristics? Can you use mystic practices to experience a feeling of Presence during this lifetime and what happens when you do? Part I explores the questions about a Spiritual Presence, and how to experience it by examining eight religious traditions. Part II turns to the basics of mystic experiences and research evidence about methods of connecting with a Spiritual Presence. The methods include meditation, yoga, forest-bathing, and psychedelics. Part III discusses the common features of the lives of six women who became spiritual leaders in their traditions and describes what you can learn from them about your own spiritual path. Included throughout are questions for reflection.
For ages, natural psychedelic resources have been used by ancient tribes for religious inspiration. In modern medicine, these compounds were prescribed to relieve severe distress and depression on cancer patients. Despite medical benefit, abuse of these compounds have become prevalent in our modern society. These compounds usually interacted with cannabinoid receptor 1 (CNR1) on neuron cell causing hallucination, and on other cell-types. In this study, chemically synthesized terphenyl derivative, 1,4-di(phenyl)benzene (13-BPB) interaction with human and its animal model were assessed. This derivative is an analogue found in fungi although their functional molecular mechanism is unknown. Terphenyl derivative known to have pharmacological activities - antifungal, anti-cancer, anticoagulant. Our study designed includes in-vitro assessment and in-silico model of 13-BPB interaction to the molecular mechanism in human and its animal model, mice. Cytotoxicity assessment using MTT has shown that treatment of 13BPB on NIH-3T3 and RAW 264.7 have significant reduction in cell viability at 0.016mM and 0.08mM, respectively. Virtual database screening based on homologous compounds identified possible interaction with 15 different proteins from receptors, enzymes and transcription factors, in human and mice. Further docking analysis shows terphenyl derivatives binding affinities (pKd/pKi) are the highest with CNR1 and oestrogen receptors (ESRs).
Giriş ve Önsöz
Kadın Orgazmının Tarihçesi
Kadınlarda Orgazm Araştırmaları
Kadınlarda Orgazmın Temel Fizyolojisi
Kadınlarda Orgazmı Güçlendiren ve Bloke Eden Faktörler
Kadınlarda Orgazm Çeşitleri
Kadın Orgazmının ve Aşkın Nörobiyolojisi
Kadın Cinselliği ve Hormonlar
Bazı Kadınlarda Ultra Orgazm: ESR
Kadınların Orgazmlarında Ekstremler: Yaşanmış Deneyimler
Kadınlarda Uyarılma ve Orgazm Bozuklukları ve Anorgazmi Tedavisi
Kadınlarda Haz ve Orgazm Odaklı Vajinismus Tedavisi
Kadınlarda Nemfomani, Cinsel Bağımlılık, Patolojik Hiperseksüelite, Parafililer ve Tedavisi
Kadın Cinselliğini ve Orgazmlarını Geliştirmek
Ders Kitabı için Sınav Soruları
Kaynakça
Yazar hakkında bilgi
Tanıtımlar
Hypotheses advanced in The Road to Eleusis1 concerning the possible composition and
method of preparation of the kykeon are evaluated in light of published criticism. Objections
to the Eleusis theory are countered, and based on a largely overlooked aspect of the chemical
hydrolysis of ergot alkaloids, a new hypothesis is suggested that reinvigorates the Eleusis
debate. In part 2 of this essay, organic chemist Daniel M. Perrine provides further
considerations that build upon the new idea, and a technical discussion of the practicality and
realisability of the “Ergine Hypothesis” paves the way for new chemical and
psychopharmacological research. In part 3, co-author of The Road to Eleusis Carl A. P. Ruck
re-examines the Eleusis mythologies and ritual practises from which appear a much expanded
understanding of the entheo-pharmacology of the ancient world.
Although there are many forms of female orgasms described in the literature, there are still debates about the female orgasmic response and no unified theory to explain those orgasmic reflexes and sexual responses have been proposed. Also, there are inconsistent reports and comments about the 'vaginal versus clitoral orgasm controversy'. Recently, a novel form of female orgasms has been coined as "Expanded Sexual Response" (ESR), and defined as: "being able to attain long lasting and/or prolonged and/or multiple and/or sustained orgasms and/or status orgasmus that lasted longer and more intense than the classical orgasm patterns defined in the literature". Expanded orgasms induce a different state of consciousness, or "orgasmic consciousness", whereas many forms of altered states of consciousness (ASC) can be observed. There are lots of reports, coming from the data accumulated during last decades on the female orgasm and orgasmic consciousness, which confirms the fact that "clitoral and vaginal orgasms are two separate entities", while their unification may induce a stronger and intense form of female orgasm, coined as "blended orgasm". As we have hypothesized in our other publications, at least six orgasmic reflex pathways may take part in the development of single or multiple clitoral, vaginal, blended orgasms, and expanded, enhanced, prolonged ESR orgasms. Pudental, pelvic, hypogastric and vagus nerves play major roles in the development of single or ESR orgasms, as well as at least two oxytocin pathways may contribute to it. In blended, ESR orgasms and/or status orgasmus, more than one 'orgasm reflex arch pathway' may trigger the orgasm at the same time, while other pathways play a supplementary role. We have investigated the ESR phenomenon using a specific ESR-Scale in a series of surveys among ESR-women, compared to the control groups and defined the main characteristics of ESR phenomenon in the human female. ESR women seem to have higher libido, higher masturbation frequency, more erotic fantasies, stronger and more intense, prolonged orgasms or expanded orgasms (EO); while they experience multiple clitoral, vaginal and blended orgasms separately, as well as status orgasmus. Also ESR women are more aware of their bodies and their deep vaginal erogenous zones (DVZs), which comprises inner clitoris, G-Spot, A-Spot, O-Spot, PC-Muscles and Cervix. "Four nerve-six pathway theory of female orgasm" and oxytocinergic system may seem to explain ESR phenomenon.
There has been little rigorous research on the spiritual content of ayahuasca sessions, despite the tribal use of this herbal concoction and the existence of three Brazilian churches in which ayahuasca is considered a sacrament. The Casto Spirituality Scoring System, a reliable measure designed to identify spiritual content in dream reports, was utilized to answer the following question: "Is it possible to identify spiritual content in ayahuasca reports?" This system was found to be feasible in identifying "spiritual objects," "spiritual characters," "spiritual settings," "spiritual activities," "spiritual emotions," and "spiritual experiences" in ayahuasca reports taken from pertinent literature. The Casto system defines "spiritual" as one's focus on, and/or reverence, openness, and connectedness to something of significance believed to be beyond one's full understanding and/or individual existence.
Psychoactive plants have been consumed by many cultures, cults and groups during religious rituals and ceremonies for centuries and they have been influential on the eruption of many images, secret and religious symbols, esoteric geometrical shapes, archetypes, religious figures, and philosophy of religions since the dawn of Homo sapiens. Some of the psychoactive plants used for religious purposes were: narcotic analgesics (opium), THC (cannabis), psilocybin (magic mushrooms), mescaline (peyote), ibogaine (Tabernanthe iboga), DMT (Ayahuasca and Phalaris species), Peganum harmala, bufotenin, muscimol (Amanita muscaria), Thujone (absinthe, Arthemisia absinthium), ephedra, mandragora, star lotus, Salvia divinorum etc. An important property of these natural chemicals is to induce the human psyche to perceive optical forms and shapes that are existent in the subconscious and presumed collective unconsciousness, and which emerge during certain trance states and ASCs (altered states of consciousness). Some of these simple geometric forms are called entoptic images and phosphenes. Entopic images and phosphenes have been found in various cultural works of art and in the drawings on cave walls, which were formed during shamanic religious rituals since Neolithic times. Also entoptic images exist in many folkloric, traditional and cultural geometrical shapes. Long before the creation of languages, visual perception and information were the only source for mankind, alone of the primates, to perceive the outer world. This article reviews the possibility of an ancient forgotten language of visual signs and symbols, which is genetically existent in the human brain and emerges during ASCs, trance states, and consciousness altered by psychoactive plants.
We live in an age when a divine vision is
dismissed as an hallucination, and desire to experience a direct communication with god is often interpreted as a sign of mental illness. Nevertheless, some scholars and scientists assert that
such visions and communications are fundamentally derived from an ancient and ongoing cultural tradition. The hypothesis presented here
suggests that humans have a very ancient tradition involving the use of mind-altering experiences to produce profound, more or less spiritual and cultural understanding.
Absinthe, an alcoholic beverage counted among the so called "Bitter Spirits", was banned in many parts of Europe and the United States in the early 20th century owing to manifestations of hallucinations, spasms, convulsions and psychotic diseases symptoms coming along with excessive consumption (abuse). Thujone, a monoterpene and component of natural oil of wormwood (Artemisia absinthium) used for absinthe fabrication, evokes controversy as to the cause of those symptoms. Little is known however about the effective thujone concentration of absinthe at that time. So far supposed contents of up to 260 mg/l could not be confirmed though. In order to evaluate if, or rather to which extent thujone can still be considered to be the cause of the symptoms described, a range of basic materials and a number of vintage absinthe recipes were tested for their thujone content in the present study. The three absinthe spirits prepared according to the scale model of historical recipes based on distillation - one way of production - contained thujone in the range of 61 and 101 mg/kg. Calculation from the reproduced samples reveals that absinthe made in another way of production, with essential oil of wormwood, is likely to have contained thujone concentrations of between 2 and 3842 mg/kg in the past. Given those large thujone concentrations exceeding by up to a hundred-fold the statutory maximum limit of 35 mg/l determined for bitter spirits (in Germany), it does not seem far-fetched to consider thujone as being a non-negligible cause of absinthism before the ban on absinthe.