Psychedelics are enjoying a popular and scientific resurgence of interest due to rigorous documentation of their therapeutic potential and experiences perceived to be profoundly spiritual. In this Special Issue, authors examine the role of psychedelics across a range of religious contexts and reflect on broad philosophical and interpretive frameworks utilized in research and practice. Articles contribute measured, nuanced, and accurate accounts of psychoactive substances in religion and contemplative practice. As a whole, the issue provides foundations for thinking critically and strategically about how scholarship on psychedelics can contribute to understandings of religious, therapeutic, and recreational applications of such substances in contemporary contexts.
Cover image credit: Digital collage by Daniel A. Hirshberg.
The psychoactive plant Datura metel appears across a range of traditions in premodern South Asia including the form of tantric Buddhism (Vajrayāna) located in the yoginī tantras, where the plant is most prominently used in instructions for bringing about magical acts (ṣaṭkarman). This paper explores the possibility that datura was consumed for its hallucination-inducing potential by considering how the plant was viewed and used in premodern South Asia through an ethnobotanical approach to relevant texts. It argues that the material potency of the plant as a dangerous poison gave it a magical potency that made it a favored ingredient in several hostile magic rites (abhicāra) and suggests that the line between material and magical is an inappropriate distinction to draw when examining these tantras.
Hesychasm is a form of monastic asceticism rooted in the tradition of the Desert Fathers and given a systematic articulation by the Byzantine author Gregory Palamas (1296–1359). This article considers how the mystical experiences described in Palamas’s Triads compare to the altered states at the center of contemporary psychedelic research, turning to the discipline of Comparative Theology as a helpful framework to bring into dialogue the hesychastic understanding of deification as a trajectory grounded in the reception of the sacraments and the therapeutic impact of psychedelic experiences.
The religious or spiritual value of contemplative practices and the use of psychedelics is not intrinsic to experiences obtained through them and is instead relational—a function of how they alter consciousness. Hershock presents a nonreductive, nondualist Buddhist account of consciousness that calls critically into question the merits of both physicalist and phenomenalist reductionism, makes a Buddhist case for seeing that changes in subjective experience are at best provisional goals of these alterations, and draws some challenging inferences regarding the dynamics of contemplative practice, and more.
