drugsLSD. Ancient Indian society develops a sacrificial cult around the halluci-
nogenic soma – deified drink of immortality – that enables priests to
directly communicate with divine beings and give each party strength and
long life. This elixir of immortality that consists of fire and water is guarded
by demonic beings. Carried by an eagle, it is the god Indra who steals the
liquid for humans and gods. Being the king of plants, a person drinking
soma partakes of immortality or divinity, which is often expressed by light
imagery. Soma is able to help its drinker achieve power, execute deeds, and
discover mysterious worlds far beyond his/her normal capabilities. It is
historically interesting that the Buddha forbids monks and nuns from using
mind-altering substances because their use distorts the mind and makes it
difficult to concentrate the mind for the purposes of meditation, although
it is perfectly permissible to use drugs to cure illness.
Green buttons found growing around the roots of the peyote cactus in
the American southwest are chewed by members of a movement called
the Native American Church to induce alternated states of consciousness.
It is possible to trace the origin of what is called the peyote cult, to John
Wilson, an adopted Indian. Changing his name to Big Moon, Wilson
promotes the cult because it causes visions that are so important in Native
American Indian culture. The peyote also causes nausea, headaches, and
vomiting, which are interpreted as forms of purification, but the visions
provide assurance of being in contact with supernatural beings. The pey-
ote cult takes many variations that include all-night meetings in a tipi
around a crescent-shaped earthen mound that symbolizes the moon. As a
special drum, gourd rattle, and carved staff are passed around, partici-
pants performed ritual singing, prayer and consumption of peyote. It is
believed that the Holy Spirit resides in the peyote, that Jesus is identical
to it, and that it possesses spiritual and medicinal powers. The visions
produced by ingesting peyote serve to develop a socially conscious form
of religion and helps one to learn the road of peyote, which is defined as
leading to material well-being, health, long life, and tranquility in this life
and bliss in the next life.
Drugs used in a religious context possess an experiential foundation.
Drugs are directly associated with visions, knowledge, and wisdom.
Drugs can also operate as a socially cohesive element among members,
functioning to reveal to a person a new sense of identity. Drug cults often
stand in opposition to the established social order, and represent a cre-
ative religion of renewal in response to certain existential needs. Drug
cults are also revolutionary movements intended to renew and reform
social, cultural, and political life.
Further reading: Aberle (1991); Kripal (2001); Lewis (1971); Slotkin (1975)