A Historical Exploration of Entheogens in Esoteric Traditions
The use of psychoactive substances in spiritual and occult practices dates back thousands of years, with shamans serving as intermediaries between the physical and spiritual worlds.
Archaeological evidence suggests early humans used psychoactive plants for divination, healing, and communication with spirit worlds.
Key substances: Psilocybin mushrooms, Amanita muscaria, cannabis, peyote
Egyptian, Greek, and Roman mystery religions often incorporated psychoactive substances in initiation ceremonies.
Examples: Eleusinian Mysteries (kykeon), Dionysian rites, Egyptian temple ceremonies
Hermeticism, Kabbalah, and Rosicrucianism have all incorporated psychoactive substances for visionary experiences.
Key figures: Aleister Crowley, Paracelsus, John Dee
Historical "flying ointments" contained psychoactive plants like belladonna, henbane, and mandrake.
Key substances: Solanaceae plants, cannabis, psychedelic mushrooms
Tantric practices, Sadhu traditions, and Taoist alchemy have incorporated psychoactive substances.
Key substances: Cannabis, datura, psilocybin mushrooms
Santería, Vodou, and Candomblé sometimes incorporate psychoactive plants in rituals.
Key substances: Tobacco, cannabis, entheogenic plants
Contemporary occult orders sometimes use psychoactives to enhance ritual work and visionary experiences.
Key practices: Enochian magic, pathworking, astral projection
Modern pagan traditions sometimes incorporate entheogens in seasonal rituals and rites of passage.
Key substances: Cannabis, psilocybin, ayahuasca analogues
The "Great Beast" extensively experimented with drugs in his magical practice, including cannabis, opium, cocaine, and psychedelics.
Key work: Diary of a Drug Fiend (1922)
Author of controversial books about his apprenticeship with Yaqui shaman Don Juan Matus, featuring extensive use of psychoactive plants.
Key work: The Teachings of Don Juan (1968)
Ethnobotanist and mystic who advocated for psychedelic use as a means of exploring consciousness and accessing mystical experiences.
Key work: Food of the Gods (1992)
Mazatec curandera who introduced Westerners to psilocybin mushrooms, leading to the psychedelic revolution.
Legacy: Bridged indigenous wisdom and Western psychedelic exploration
Today's occult communities continue to explore the intersection of psychoactive substances and magical practice.
Structured rituals incorporating psychedelics for spiritual development and magical work.
Examples: Neo-shamanic journeys, psychedelic pathworking, entheogenic rites
Sub-perceptual dosing of psychedelics to enhance focus, intuition, and magical abilities.
Applications: Divination, meditation, energy work, creative visualization
Resurgence of interest in working with plant consciousness through psychoactive and non-psychoactive plants.
Approaches: Dietas, plant spirit diets, green witchcraft
Despite growing interest in the spiritual use of psychoactive substances, legal restrictions vary widely across jurisdictions.
Some traditions have secured legal protections for sacramental use of psychoactive substances.
Examples: Native American Church (peyote), Santo Daime (ayahuasca), Rastafarianism (cannabis)
Growing efforts to decriminalize entheogenic plants and fungi for personal and spiritual use.
Locations: Oregon, Colorado, Washington DC, various cities