Good afternoon, Samuel.
I have just read your wonderful paper entitled "Entheogens and Sacred Psychology." It is one of the few papers about "drugs" in which I find nothing to gainsay. However, it has inspired me to make a series of observations based on my own experience with these topics. As I believe I have mentioned, I am a 65-year-old chronic depressive and I have just traveled to Peru in order to learn about psychedelic plant medicine, aka master plants or plant teachers, from a philosophical and psychological point of view. I had hoped to use some of those medicines as well (particularly the huachuma cactus) to gain some of the routinely acknowledged benefits of that drug (a feeling of love and oneness with humanity), thinking I could eventually find therein the motivational mindset needed to break my lifelong dependence on Big Pharma meds (the kind upon which one and four American women are dependent for life). But I have been forced to delay the experience until an upcoming trip to Peru in June.
I will not give you a blow-by-blow account of the obstacles that I encountered in my attempts to use huachuma on my first trip to South America, but those experiences, frustrating as they were, highlighted some interesting issues yet to be explored about the fusion of psychoactive drugs and the western mindset, such as: "Should I feel guilty about trying to 'score' huachuma powder in Cusco in order to create a drinkable concoction of the San Pedro cactus by myself and for my own psychological, religious, philosophical and spiritual purposes?" I certainly felt rather low as I was slinking around Cusco, in my unexpectedly difficult quest to find the drug (coca leaves, on the other hand, were prominently available in every other street stall) though maybe that's a good thing: maybe shaman should be the gatekeepers of substances like huachuma cactus. That said, I am not sure how that situation would jibe with the western ideal of free academic inquiry, to have all my psychedelic experiences mediated through the rites and ceremonies of a religious tradition of which I am largely ignorant, especially when that religion is itself being mediated in many cases merely through the informed imaginations of well-meaning outsiders with respect to those shamanic traditions of the Inca that were so ruthlessly suppressed by the Spanish in colonial times.
After all, William James himself exhorted us as philosophers to study altered states2. For me, that would mean systemically using the substance under various circumstances, at various doses, at various times, in various situations and environments, in order to see what can and perhaps cannot be learned and/or felt thanks to such use. So the idea that I must necessarily associate a drug and its effects with Andean rituals seems problematic to me, it seems to me a bit of a "science stopper," even though I personally love what I'm learning about the Andean Cosmovision and the religious culture of the Inca. It is true, as I think you say, that westerners really do not have a religious tradition that they can "bring" to such drugs, but I would also point out that the DEA is doing everything it can to keep this from happening. If one wants to have their religion outlawed in America, all they need do is announce that the use of a drug like huachuma is part of their religious rites. The DEA will hound that church to the Supreme Court if necessary to prevent sacred usage. Even if the DEA fails in court, they will subsequently bind the church in question with such bureaucratic red tape and expensive "safety" requirements as to effectively nullify the victory thus obtained.
Thanks again for the fascinating paper. If you find time, I invite you to read below some further thoughts that occurred to me while reading it.
Sincerely Yours
"The evolution of modern medicine gave us our current, bifurcated view of drugs: the good ones that treat illness and the bad ones that people use to change their minds and moods." --Jacob Sullum, from Saying Yes: In Defense of Drug Use, p. 25115
Addiction thrives BECAUSE of prohibition, which limits drug choice and discourages education about psychoactive substances and how to use them wisely.
In Mexico, the same substance can be considered a "drug" or a "med," depending on where you are in the country. It's just another absurd result of the absurd policy of drug prohibition.
Drug prohibition is a crime against humanity. It is the outlawing of our right to take care of our own health.
Daily opium use is no more outrageous than daily antidepressant use. In fact, it's less outrageous. It's a time-honored practice and can be stopped with a little effort and ingenuity, whereas it is almost impossible to get off some antidepressants because they alter brain chemistry.
The so-called opiate crisis is really a drug prohibition crisis.
Doc to Franklin: "I'm sorry, Ben, but I see no benefits of opium use under my microscope. The idea that you are living a fulfilled life is clearly a mistake on your part. If you want to be scientific, stop using opium and be scientifically depressed like the rest of us."
Using the billions now spent on caging users, we could end the whole phenomena of both physical and psychological addiction by using "drugs to fight drugs." But drug warriors do not want to end addiction, they want to keep using it as an excuse to ban drugs.
Antidepressants might be fine in a world where drugs were legal. Then it would actually be possible to get off them by using drugs that have inspired entire religions. In the age of prohibition, however, an antidepressant prescription is usually a life sentence.
We should be encouraging certain drug use by the elderly. Many Indigenous drugs have been shown to grow new neurons and increase neural connectivity -- to refuse to use them makes us complicit in the dementia of our loved ones!
How else will they scare us enough to convince us to give up all our freedoms for the purpose of fighting horrible awful evil DRUGS? DRUGS is the sledgehammer with which they are destroying American democracy.
