Does the Use of Entheogens Result in Psychological Growth - Research Paper Example

? Whether the Use of Entheogens Results in Psychological Growth of the Whether the Use of Entheogens Results in Psychological Growth Introduction In western culture psychoactive substances are usually considered as ‘drugs’. However, throughout human history and in several societies across the world, such substances have been used as sacraments which are the main instruments of religious rituals and spiritual work. Today the psychoactive agents more commonly termed as psychedelics or hallucinogenic refer to their mind manifesting characteristics. They are also known as entheogens or agents that enable contact with the Divine within (Shanon, 2002); an example is dextromethorphan or DTX. Entheogenic practices are religious ceremonies using hallucinogens, which are some of the oldest drugs used across the globe in several cultures such as the ancient Egyptians, the Mycenaeans, the ancient Greeks and the Aztecs. Hallucinogens such as Entheogens have been used in ritual healing, divination of the supernatural, and initiation into various groups or societies. “Thus Entheogens ‘create Gods within’ through the use of hallucinogens that assist with healing, divination, communication with spirits, and ritual ceremonies” (Kleiman, 2011, p.345). The use of entheogens declined in regions where Judaism, Christianity and Islam were well established because of these groups’ discouragement of the practice. Entheogens as a part of cultural practices continue to be used in less developed parts of the world. Shamanic practices support neo-Shamanism with the use of Entheogens to access spiritual and non-ordinary states of consciousness. “In facilitating an experience with the divine, entheogens are considered by the people who use them as having a sacramental nature” (Gelfer, 2007, p.91). Thesis Statement: The purpose of this paper is to use narrative research to investigate entheogens and the role they play in the psychological growth of humans. Entheogens Entheogens are substances considered sacred in many cultures, and have been used since over two thousand years in the context of religious ceremonies. The best known Entheogens today include “ mescaline, the psychoactive ingredient of the Payote cactus, used ritually by the native American church; and psilocybin, found in various species of mushrooms” (Richards, 2002, p.144) used in religious ceremonies by Indian tribes in Mexico and Central America. Other Entheogens include sinular substances such as ayahausca used mainly in Brazil, ibogaine used in West Africa, and lysergic acid diethylamide (LSD), a synthetic-substance which non-Indian cultures in several regions across the globe are attempting to learn to use wisely. Over the years these unique molecules have been given different terms such as psychotomimetics, mysticomimetics, phantastica, psycholytics, psychodysleptics, psychedelics and hallucinogens. ] The term Entheogens literally means “God-containing” states Jesse (2001). In this connection, Smith (2000) has suggested that another word meaning “God-enabling” would be more appropriate. Steindl-Rast (2001) believes that Entheogens should best be viewed as sacramentals – “a manifestation of nature similar to spring water, ashes, or herbs through which faith encounters God’s power” (Richards, 2002, p.144). The Role of Entheogens in the Psychological Growth of Humans Entheogens are powerful psychoactive agents which can be harnessed for improving mental health and personal growth through spiritual nourishment. Promising research conducted on these agents during the mid-twentieth century had been banned. Study of the psychedelic substances is now resumed at prestigious medical schools in the United States of America. Clinical trials have been conducted to evaluate their use. Entheogens have been found to ease anxiety in the dying, loosen and remove the hold of addictive drugs, treat post-traumatic stress disorder, and heal other deep-rooted emotional disturbances. The results of research are found to be positive, and the medical community has begun to accept the concept of using psychedelics as powerful psychiatric and spiritual medicines (Goldsmith, 2010). Examining the latest cutting-edge research on Entheogens, together with their historical use in indigenous cultures for rites of passage and shamanic rituals, it is evident that their curative effect is not due to a chemical effect on the body, but by triggering a peak of spiritual experience. Thus, psychotherapy using Entheogens is based on facilitating the individual’s spiritual understanding. Therefore, ancient wisdom and modern research combine to find the key to alleviating emotional and mental disorders. The spritual healing powers of these unique and potent tools are vital psychotherapeutic medicine for postmodern society (Goldsmith, 2010). The Effects of Using Entheogens: Mystical and Spiritual Experiences The nature and significance of entheogens and mystical consciousness are explored by Richards (2002). Entheogens are defined as distinctive molecules which when ingested under conducive conditions, have been found to create a variety of states of consciousness, including mystical and unusual forms of experience. This psychoactive agent is used in psychotherapy and religious research. Mystical consciousness “is defined in accordance with six categories and differentiated from archetypal visions and other forms of experience” (Richards, 2002, p.143). The implications for psychological theory and consciousness research are examined in relation to interspirituality. Guidelines underscore the ethical and responsible design of new research. In an accurate or exact sense, entheogens are only those vision-producing drugs that can be shown to have played a role in shamanic or religious rites. On the other hand, in a broader sense, the term entheogens can “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” (Gelfer, 2007, p.83). Neoshamanic use of entheogens is considered to be sacramental; it is found in contemporary manifestations of ancient traditions including witchcraft and paganisms, as well as several self-proclaimed religious organizations. The use of dextromethorphan or DXM as an entheogen and sacrament is clear from Carpenter’s (2006) text in which he reports phenomena that are characterized by entheogenic mystical experiences. Carpenter states that his approach has been completely spiritual in nature, and his experiences provide reliable evidence of dextromethorphan being used as an entheogen and sacrament. Mystical consciousness is composed of six categories including: unity, transcendance of time and space, objectivity and reality, sense of sacredness, deeply-felt positive mood, and ineffability and paradoxicality. There are several terms in the psychology of religion and comparative religion that refer to this state of consciousness, such as the Beatific Vision in Christianity, and samadhi, nirvana and satori in Eastern religions. Acknowledged as major “peak experiences”, mystical consciousness is perceived as being more awakened than ever before, and “as having returned to one’s spiritual origins or advanced to one’s spiritual goal” (Richards, 2002, p.148). The phenomena of mystical experiences can be identified in Carpenter’s text, as follows: In relation to unity, the author has experienced the following vision: “there are fabrics of groups of people… The Known in the Hive is fabrics of awareness. Families chatting, knitted into a quilt. It was a very clear thing that I sailed over” (Carpenter, 2006, p.65). Similarly, he described a sense of sacredness as “Beliefs in the solid states yet spiritual realms one can witness in the closed-eye DXM trance have become Knowns for me” (p.107). According to Gelfer (2007), Carpenter’s is the most articulate narrative about entheogenic experiences. Further, Carpenter (2006) describes an experience of deep happiness as follows “I found myself drifting over a scene of unmistakable Buddhist monks. I could smell incense. There was a high seat of honor and I understood it was for me. The monks were saying “He has made it! This is Dan’s day! Place him on the seat!”…. Suddently something went wrong – like the chair broke… Then one young man approached smiling and I understood the broken chair had been a cosmic joke… The young man said “This is the first Enlightenment!” We both began to laugh hardily” (Carpenter, 2006, p.52). On the concepts of ineffability and paradoxicality, the author states “I have witnessed the seat of dreaming” (p.14). Carpenter’s experience with entheogenic perceptions of objectivity and reality were similarly psychedelic and unreal. He states that he saw large numbers of “floating, living particles, bug-like with neon eye/ feelers at the end of stalks. There were multicolored tubes, orbs, and plant-like plastic/ plasma formations, the voices of cartoons and the evening news ringing through memory chambers, and messengers like sophisticated leeches running through wires and streams of cables made of light, and self-aware looking back at me. All the crazy comings and goings were self-regulated by the parts themselves, like a host of hardened ER doctors in action after a bus crash. The psychedelic had held a door open into one “me”, allowing another “me” to see in… and “I” was a squirming electric flesh-chemical ant colony” (Carpenter, 2006, p.44). Spiritual experiences produced by entheogens are of various types. An anonymous user of dextromethorphan described his experience as an ability to see the whole network of consciousness. He could see God as a “huge, blue stand of energy that connected everything together” (Gelfer, 2007, p.87). He found it be a pleasant and religious experience, although he admitted to not being of a religious nature. However, the one thing that became clear to him was the presence of a supreme power. He ended his narration with the awed exclamation that he did not know what happened in the network he saw connected by God. Similarly, another anonymous user known as “Matt” reported that although he was also not particularly religious he felt God speaking to him and telling him that everything was alright. “I was the pupil in this mental conversation as God showed me the beauty in everything and how that was for me and everybody to experience” (Gelfer, 2007, p.87). The narrator said that he was so overcome by the beauty that then surrounded him, that he wept. He added that he wished everybody could join him in seeing what life was really like, removing themselves from the meaningless stress that they endured. Other reports of spiritual experiences continue to remain positive, but it is unsure whether they were intentionally aimed at by the users of dextromethorphan or they occurred as happy accidents. Haywood (2011) argues that with entheogens, changes in spiritual beliefs usually take place, with some users finding new insights to a ‘divine’ that is far beyond human understanding. According to the anonymous “The Shadow” he used his strength and knowledge and looked to God for guidance. He felt a connection with God, one that he had never experienced earlier. “The Shadow” explains that the numbers 1 to 10 could represent 1 for minimal intake of the psychoactive agent, while 10 stood for a fatal overdose of the substance. “All numbers greater than 1 bring you that much closer to death, and in that, bring you that much closer to God” (Gelfer, 2007, p.87). Thus, the narrator’s upper plateaus of experience were those of spirituality and of approaching the presence of God. He felt as though God were cradling him, protecting him from himself. He felt more comforted than he had ever felt before. He believes that if he could cry that night, he would have. Another anonymous entheogen user known as “Okey” has described his highly positive experience of seeing God. He says that he went to a room which he was told belonged to God. Upon seeing God standing there, he was extremely scared. He appeared to be around 50 years of age, with short hair parted at the left. God looked distinguished, confident and gracious. He took “Okey’s” hand, and asked him to sit down. After they spoke together for a while, the entheogen user was led away. He says that God appeared to be glad to see him, and he did not warn or scold him about anything. God also conveyed that he was proud and supportive of him. The above narratives of spiritual experiences through entheogens lack an actual foundation of spirituality. Gelfer (2007, p.88) adds that other accounts make the connection to the user’s spiritual understanding more explicit, using the psychoactive agent dextromethorphan in a combination with the practice of meditation known as ‘dexitation’. The user states that before taking his sacrament he prays, invoking the blessings of his Creator and for the company of his guides. He seeks healing energy to remove blockages in his chakra system to give him strength in his daily life. He believes that this is the equivalent to a Christian individual seeking protection from an archangel. The Benefits of Entheogens Entheogens are considered to have identifiable benefits. Hence, if dextromethorphan (DXM) was suitable to an entheogenic and neo-Shamanic tradition, “there should be at least some perceived benefits of entheogenic DXM use within the community”, states Gelfer (2007, p.90). According to Richards (2002) entheogens had a high potential for being employed intelligently in safe and responsible ways. Richards’ conviction in the benefits of the psychoactive agent was rooted in his observation of potentially advantageous responses to entheogens by accelerating and deepening psychotherapy in over 100 persons with whom he been able to work intensively, as well as in other patients who had been treated by his colleagues. Additionally, from his own experiences as a subject several years ago, as well as his role as therapist, he had become convinced that there were states of consciousness within each of us that can reveal profound truths both spiritual as well as psychodynamic, proving to be highly valuable to the individual’s well-being both personally and as part of a group. Further, the advantages extended to the individual’s knowledge and assumptions in both psychology and religion. Although the states of consciousness may be producing positive experiencing for the user, their occurrence cannot be viewed as the primal purpose of a religious life. Enlightenment is a gift humbly received, and never something the ego attains. According to Classical tradition, the spiritual journey known as “The Awakening” is the beginning of a process of many stages, including for some “The Dark Night of the Soul” (Richards, 2002, p.150). Religious experiences are different from religious life, with religious lives developing gradually and usually in community. However, the initial discovery of transcendental states of consciousness provide support to develop disciplines in the spiritual life. The value of such experiences in psychotherapy is related to permanent changes in the concept of the self. Thus, “once a person discovers a mystical or archetypal experience in his memory banks, he never again can view himself as worthless – which might well prove to be the most potent contribution of entheogens in the treatment of addictions” (Richards, 2002, p.150). Similar identifiable benefits from entheogenic use is the relief from depression that one user described as an outcome of his meeting with Christ through dextromethorphan (Gelfer, 2007). As he closed his eyes, a red light pulsed through his brain until through the light he saw the image of Christ himself standing before him, holding a heart. He handed the entheogen user the heart, which caused a feeling of chill run through his body from head to toe. He also got an impression of finality as though his life were over. However, this was followed by a sensation of great happiness. Jesus continued to stand there and to stare at him. The entheogen user believed that Christ was waiting for him to say something, and then he thanked him. At this time, Christ faded away from him, and he believed that he had been relieved of his depression. Similarly, the experience narrated by “Anonymous” of a nirvana-like bliss that he experienced on the third plateau “was so fabulous that not a day has gone by that I have not longed for it and felt a tremendous sorrow at being separated from it” (Gelfer, 2007, p.90). The entheogen user has since understood this experience in terms of his particular spiritual path, but until then he underwent profound depression and suicidal impulses. Whether this is a characteristic of the drug, or it is due to the opening of spiritual doors to experiencing higher states of being, the user states that the experience transformed both him and his life from a low point to reach higher levels of spiritual being. This improvement took place despite his prior substantial experience with magic, mysticism and other psychedelics. Another entheogen user “Xtrovert” believes that although Jesus is dead, love is still alive. “All music comes from the magic place. I have been there and have communed with it” (Gelfer, 2007, p.90). Further, he emphasizes that death is nothing to fear, the soul being everlasting, and the universe complex. Psychodynamic, archetypal, and mystical states of consciousness can be highly beneficial to the users. Psychodynamic state of consciousness refers to experiences of confronting and resolving complexes and repressed emotions. Sometimes age regression occurs, typically resulting in catharsis, insight and feelings of rebirth, states Richards (2002). These states of consciousness can be achieved through other means also such as meditative practices, by sensory isolation and flooding, and even by “natural childbirth, athletic feats, or artistic performance” (Richards, 2002, p.147). When wisely used, entheogens appear to make available one of the most powerful and reliable means of approaching and entering these unusual worlds of human experience. Thus, the relationship between entheogens to psychiatry and to the study of religious experience, when compared to that of telescopes to astronomy or microscopes to biology appears to be a relevant comparison. This indicates that entheogens form a vital tool in the practice of psychiatry. Their usefulness also extends to enhancing our knowledge on the nature and mysteries of the inner being of humans. According to Richards (2002), though the wonders of modern science are highly advanced, still they are quite primitive when it comes to understanding the universes both outside and within our beings. Further, entheogens provide psychological benefits to dying patients, easing the process with a death-rebirth experience. The main opportunities for lasting psychological growth arise from depth psychotherapy that entheogens facilitate, as well as from the spiritual experiences (Goldsmith, 2010). The Meanings of the Experiences Created by the Psychoactive Sacramentals It was seen from the discussion above that the experiences brought about by entheogens can be of utmost religious, spiritual and/ or mystical influence on people. At the same time, the meaning of these experiences and their lasting outcomes on a person’s life totally depended upon the individual user. They are not a direct, automatic result of the substance consumed. In traditional use of entheogens such as ayahuasca the out-of-ordinary experiences induced by entheogens are closely related to regulations of the general conduct of the life of both individuals and society. Shanon (2002, p.92) states “personally I have known many individuals whose lives have been tremendously enriched and significantly changed for the better through the use of ayahuasca”. On the other hand, not all individuals achieve similar outcomes. The psychological impact of psychedelic experience is employed in psychotherapy. Since the psychoactive agent can be misused or abused, practical recommendations should be followed for using them wisely and productively. In connection with these issues, it is essential to note that in the different contexts of ayahuasca use, the experience of the brew depends on each person’s own merit. Shanon (2002) suggests that “essentially, the ayahuasca experience can be regarded as a mirror of the soul”; however several interpersonal commonalities are also obvious from the many aspects found in this experience. Moreover, similar to the religious consequences of psychoactive substances, the psychological outcomes, whether poisitive or negative, are also not related to the biochemical impact of the substances on brain and body physiology. Pertaining to altered states of consciousness, the two factors known as set: parameters related to the person, and setting: parameters related to context, are the key factors in determining what happens to people under the influence of entheogens. A simplistic, reductionistic view of the psychological effects of psychoactive agents as a simple result of the physiological action of a chemical is incorrect. Similar to all psychological matters, a key factor is meaning, which is the meaning imposed by human beings in the matrix of activities defining their use of the substances at hand. Psychotropic substances whether they are drugs or sacraments depends on the individuals who use them. It is an indisputable fact that there are cases of irresponsible use of psychoactive substances, as reported by Hayes (2000). On the other hand, Shanon (2002) argues that the entheogen ayahuasca is never consumed alone, never for recreation, and always in a ritual fashion based on tradition and custom. Further, it is guided by a person designated for this purpose, and employing various precautions while undertaking the ritual. The author gives first-hand evidence of his life being immensely enriched by his encounter with entheogen ayahuasca. He states that he cannot see psychoactive agents as evil substances. Moreover, “every powerful tool involves potential risks and demands wise and responsible employment” (Shanon, 2002, p.93). This is reiterated by Haywood (2011, p.274) who adds that the use of entheogens has to be undertaken with caution because it is an agent over which people have little control and inadequate understanding. Hence, an important and effective approach would be to educate people on how to use these powerful agents responsibly. Conclusion This paper has highlighted entheogens, and investigated their role in the psychological growth of humans. The effects of using entheogens as mystical and spiritual experiences, the benefits of the psychoactive agent, and the meanings of the experiences created by the psychoactive sacramentals have been examined. The evidence indicates that through mystical and religious experiences, entheogens help to alleviate depression and eliminate feelings of worthlessness thereby curing addictions caused by low self concepts. Further, spiritual experiences of closely interacting with God in positive, healing ways help to promote psychological growth and all-round well-being among users of entheogens. Significantly, psychological growth and personality changes subsequent to the use of entheogens may also depend on the state of the person’s development before the experience occurred, on the disciplines exercised, and on the interpersonal support networks utilized afterwards. In relation to the value of experiences as measured by their impact on consequent attitudinal and behavior change, “mystical experiences do not confirm sainthood, any more than psychodynamic insights confirm complete psychological health” reiterates Richards (2002, p.151). However, they do provide a thrust towards spiritual and psychological growth for many persons. They often remain in individuals’ memory banks, and help with knowledge or wisdom when one has to cope with death or other existential realities of human life. 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