#ritual entheogens

[rigvedanew]

The importance of rituals around Soma in the Rig Veda

The Rig Veda , a sacred text of the Seven Rivers civilization , highlights a central element of its spiritual rituals: Soma , a sacred plant with transformative effects. Much more than a simple beverage, Soma was at the heart of religious, political and social life. This article explores its role, its entheogenic effects and its impact on a peaceful and prosperous society. What is Soma in Rig…

[rejectedreligion1]

RR Pod E29 Mike Marinacci: Psychedelic Cults and Outlaw Churches

[prairiefirewitch]

This isn’t the most aesthetically pleasing entry in #murkythingsinjars I’ve ever shared, but I wanted to show you how dark and rich the oil for the blue lotus ointment is. This will macerate for a full month and I’m hoping to add some datura leaf and flowers if the heatwave ever breaks. Into the apothecary cabinet with this, and it’ll be ready to make ointments with just as I’m getting home from Greece next month, and just in time to add to the Hekate kits that release on October 1st.

[ponchigg]

It irritates me so much when people are suddenly all on board with being religious intolerant when it comes to Shifting because ‘It was made up on TikTok’ when that’s not even truth. Practices similar to shifting have been around for centuries in various diverse religions.

Where are some of them:

Shamanism :: In many indigenous cultures, shamans enter altered states of consciousness, often through rituals involving drumming, chanting, or the use of entheogens (psychoactive substances). In these altered states, shamans believe they can travel to different realms or realities to gain wisdom, heal, or communicate with spirits.

Buddhism :: Certain advanced meditation practices in Buddhism, particularly within Tibetan Vajrayana Buddhism, involve visualizing detailed and elaborate divine realms and deities. Practitioners believe that through these visualizations, they can shift their consciousness to these divine states, leading to big spiritual insights and enlightenment.

Hinduism :: The practice of Yoga, particularly the more esoteric branches such as Kundalini and Raja Yoga, includes techniques that aim to transcend reality. Advanced practitioners might experience states of consciousness that feel like entering different realms or realities. Additionally, the concept of "Maya" in Hindu philosophy describes the world as an illusion, and their spiritual practice aims to see through this illusion to the ultimate reality, Brahman.

Mysticism :: Many mystical traditions across religions, including Sufism (Islamic mysticism), Christian mysticism, and Jewish Kabbalah, involve practices that aim to transcend the ordinary world and experience a direct, personal connection with the divine. These experiences can be described as shifting to a higher, more profound reality.

And these are just some I found within minutes of research, there’s many more. I don’t expect any tolerance from more ‘conservative’ people, but to see youtubers/influencers who built their whole public image around being an ‘ally’ and ‘against religious intolerance’ and then backtracking completely because suddenly it’s okay since ‘it’s only making fun of teenagers’ without bothering to do any proper research shows very well that their support is purely performative.

Pick a side, you can’t say you’re against religious intolerance and then think it’s okay to make fun of centuries-old practices just because a younger audience is popularizing it on social media.

[artifacts-archive]

Zemí Cohoba Stand

Taíno, 974–1020 CE

Creative sculptural expression for the Taíno peoples was intertwined with spirituality, ceremony, and political power. Spanish accounts describe how zemí figures were used as stands, reliquaries, or personal adornment. This particular zemí was likely used in ceremonies performed at prescribed times throughout the year involving a vegetal entheogen known as cohoba. A ground up hallucinogenic powder or paste would be placed on the top of the stand, and ceremonial participants would inhale the cohoba through snuff tubes. The effects of such ritual acts are visible in the zemí itself: the emaciated look of the figure may represent someone who had been fasting, and watering eyes would have accompanied the inhalation of such substances. The exceptional preservation of this zemí suggests that it was carefully housed and revered, perhaps passed down for centuries. Without evidence of burial, it is likely that the caretakers of this zemí eventually deposited this special figure in a cave; many of the surviving Taíno wooden sculptures have been recovered from cave contexts.

[talonabraxas]

“The function of prayer is not to influence God, but rather to change the nature of the one who prays.” ― Soren Kierkegaard

The Aztec Culture Used Lots of Hallucinogenic Substances

The Aztecs were a Mesoamerican culture that formed in mid-Mexico around the year 1300 AD. The Aztecs are considered the ancestors of modern-day Nahuas, Mexico’s largest recognized indigenous group. The Aztec culture was highly interwoven with their religion, which focused on the worship of multiple deities including Tlaloc, Quetzalcoatl, Tezcatlipoca, Xochipilli, and several more. And they are especially well-known for their extensive usage of hallucinogenic substances such as Teotlnanáctl mushrooms.

The Aztecs believed that these deities were responsible for creating the universe and keeping it functioning. If the gods were not pleased, they may cease to keep the Sun burning or prevent the Earth from receiving resources. To placate the gods, they frequently engaged in blood sacrifices of both animals and their own people. A sacrifice would ultimately thank the Earth for her fruitfulness and encourage the gods to continually revive the Sun. Their religious life also revolved around calendars, a ritual calendar that was 260 days long, and a solar calendar that was 365 days long.

The use of entheogens is a common theme amongst Aztec artifacts recovered from Mesoamerica. Entheogens are psychoactive substances that induce alterations in perception, mood, consciousness, cognition, or behavior in sacred contexts. Sculptures, statues, paintings, writings, and even fossilized remains of various entheogens (such as the Bufo toad) all point to the regular consumption of hallucinogenic substances within Aztec civilization. The Florentine Codex, a research study performed by Bernardino de Sahahun in the 16th century, actually identifies at least five specific entheogens used by the Aztecs.

Research suggests that outside of regular use by citizens during festivals and times of celebration, these hallucinogenic plants were predominantly used by officials, including priests and nobility. They would also be shared with visiting dignitaries as a form of welcome. Priests traditionally used the plants to engage in religious activities including divination, prophecy, healing, and dream interpretation.

Teotlnanácatl: In Search of the Aztec 'God's Flesh' Psychedelic Mushroom

[devils-tarot]

Family Daemons

We believe every human being has 2 family daemons, one coming from the Divine Phallus and the other from the Divine Uterus, they are not humans, but some kind of daemon, or genie from arabic culture for instance.

Sometimes they appear as an animal. In this case, the Uterus's one come in a bird-ish shape, while the Phallus's usually comes as a serpent, but it can also show itself as any earth-like animal, as a jaguar, or a horse.

There's a ritual we do to anchor them here. For us, they represent the Earth and Sky clans. The sky clan is where we all come from. The Earth clan is where we (are supossed to) live and prosper as living humans. The Sky clan helps us in ancestor's conection, contacting old ones in our lineage and bringing back our gifts from ancient times. While the Earth Clan works for our health, our money, our material and worldly life.

Whenever one of them shows itself in a non-animal shape, they might appear with some symbol that shows you where they come from. I've seen mine from the Sky clan as a human with wings and owl foot, also as a human with owl head. The earthly usually shows itself as a snake, but i've seen it in a horse body with human head.

They usually shows themselvs in dreams or visions provided from entheogens, astral projections or anyform of spiritual trance.

Some of us can learn from them how to shapeshift, and from this momment on we become a 'vira-bicho', humans who can transform themselvs into an animal form.

Azebeni, the Fool.

[lailoken]

ok this is prolly a Dumbass question. but a lot of witchcraft ppl seem to use plants like datura, belladona, aconite, for their psychoactive properties in witchcraft- Are there any witchcraft people that just skip the whole plant foraging/gardening/obtaining bit and decide to just do shrooms or acid, or benadryl/dph i guess if one happens to just like deleriants? dph is rlly bad for health (is so bad) but tbh so is datura,.. though dph you can usually get at a convenince store. Or is it not considered spiritual if it’s a synthetic?

(I dont mean this to be offensive btw i think occult things r cool and im faded than a hoe rn. Coolio blog)

I'm sure there are practitioners who attempt to undergo Poison Path work using only synthetic drugs, but I don't really know anything about that, and so I can't speak to it very well.

I do, however, believe that working with the spirits of plants is at least as important to the process of such work as the psychoactive effects. I can grasp working with the spirit of Belladonna, but I have a much harder time envisioning myself trying to work with the spirit of a drugstore antihistamine. I also believe it's meaningful that many entheogenic plants (such as ones you listed here, including Psilocybin Mushrooms) have a longstanding traditional record of religious/cultic usage by initiated masters in their respective cultures. For these reasons, among others, I would not consider using synthetic, storebought drugs.

I also think there is a big difference between someone who messes around with party drugs and likes the idea of trying to get a bit spiritual with it, and someone who conscientiously dedicates themselves to Poison Path work. Altered brain chemistry can help the mind to see past certain filters and preconceptions, and it can also help one to look inward, but if there isn't a thoughtful, purposeful, and spiritual framework behind using an entheogenic substance, then it seems likely that it's mostly about getting high.

Finally, I want to add that, while substances such as datura are definitely dangerous, they are often used with far more reverence, caution, and frugality when approached by a serious practitioner. My husband is Oathbound to the Tutelary Spirit of Datura, but only once, under extraordinary circumstances, has that included using the plant entheogenically. He undertook the ritual with fearful respect and the utmost care, and it was an extremely meaningful experience for him, but it's not one he's likely to undertake again anytime soon. As he puts it, "She is a harsh teacher." I think part of the reason so many of these plants (particularly poisonous varieties of Ranunculaceae and Solanacea) are as harsh as they are is because they demand commitment and humility (along with self-defense, of course), which is why you pretty much hear only horror stories from most folks who attempt to use such substances lightly.

[shamandrummer]

Neo-Shamanism vs. Traditional Shamanism

Shamanism is an ancient spiritual practice rooted in indigenous traditions, often considered humanity's oldest spiritual system. It involves connecting with the spiritual world for healing, guidance, and insight. In contrast, neo-shamanism has emerged as a contemporary reinterpretation of these practices, often adapted for modern lifestyles and Western contexts. While neo-shamanism draws inspiration from traditional shamanism, it departs in significant ways. This blog post examines the similarities and differences between these two paradigms, exploring their historical roots, cultural contexts, practices, and modern implications.

Origins and Historical Roots

Traditional Shamanism

Shamanism traces its origins to prehistoric times, with evidence found in rock art, burial sites, and oral traditions. It was (and in many places still is) practiced by indigenous peoples across regions such as Siberia, the Americas, Africa, and Southeast Asia. A shaman, in these traditions, acts as an intermediary between the physical and spiritual worlds, often entering altered states of consciousness through drumming, chanting, or the use of entheogenic plants. Their roles include healing, divination, guiding souls, and maintaining harmony within their communities.

Neo-Shamanism

Neo-shamanism emerged during the mid-20th century, influenced by anthropological studies and New Age spirituality. Thinkers like Carlos Castaneda, Michael Harner, and Mircea Eliade played pivotal roles in introducing shamanic ideas to Western audiences. Unlike traditional shamanism, neo-shamanism isn't tied to a specific culture or lineage. Instead, it often blends practices from various traditions, emphasizing personal transformation and individual spiritual exploration.

Philosophical Foundations

Traditional Shamanism: Communal and Contextual

Traditional shamanism is deeply rooted in the cultural and ecological contexts of its practitioners. The shaman's work is inherently tied to the well-being of their community and the natural world. For example:

Animism: Belief that all elements of nature (animals, plants, rocks, etc.) possess spirits.

Community Service: Shamans perform rituals to heal individuals, resolve conflicts, or ensure a bountiful harvest.

Cultural Specificity: Practices are shaped by the tribe's history, environment, and cosmology.

Neo-Shamanism: Individualistic and Syncretic

Neo-shamanism shifts the focus from community service to individual empowerment. It emphasizes:

Personal Growth: Participants often seek healing or enlightenment for themselves rather than for their community.

Spiritual Eclecticism: Borrowing from diverse traditions--such as Native American, Peruvian, or Siberian practices--without adhering to a specific cultural framework.

Universal Accessibility: Neo-shamanic practices are often presented as techniques anyone can learn, regardless of cultural or spiritual background.

This philosophical shift has been both celebrated for its inclusivity and criticized for its lack of authenticity.

Core Practices

Altered States of Consciousness

Both traditional and neo-shamanism rely on altered states of consciousness to access the spiritual realm, but their approaches differ:

Traditional Methods: Indigenous shamans use culturally specific tools like drums, rattles, chants, and psychoactive plants such as ayahuasca or peyote.

Neo-Shamanic Adaptations: Neo-shamanism may substitute traditional methods with breathwork, meditation, or modern sound healing techniques, making these practices more accessible to urban lifestyles.

Rituals and Ceremonies

Traditional Shamanism: Rituals are sacred and often complex, requiring deep training within a cultural lineage. These ceremonies are imbued with cultural symbolism and are seen as essential for maintaining spiritual balance in the community.

Neo-Shamanism: Ceremonies are often simplified or reinterpreted for broader audiences. For instance, a neo-shamanic retreat might focus on "soul retrieval" or guided visualization workshops, omitting the cultural nuances of the original practice.

Use of Plant Medicine

Plant medicine is another area of divergence:

Traditional Shamanism: The use of plants like ayahuasca or iboga is rooted in centuries-old traditions, often accompanied by strict rituals and spiritual guidance.

Neo-Shamanism: Plant medicine is sometimes commodified, with retreats offering ayahuasca ceremonies to international tourists, often without the depth of traditional training or safeguards.

Cultural Appropriation vs. Cultural Appreciation

One of the most contentious issues in the discussion of neo-shamanism is cultural appropriation. Critics argue that neo-shamanic practices often strip traditional rituals of their cultural significance, reducing them to marketable commodities. For example:

Loss of Context: A neo-shamanic drumming circle might replicate the surface elements of a Siberian ritual without understanding its deeper meaning.

Exploitation: Indigenous knowledge is sometimes used without acknowledgment or compensation to the communities that developed it.

However, proponents of neo-shamanism counter that spiritual knowledge belongs to all humanity and adapting it for modern times ensures its survival.

Impact on Spirituality and Healing

Both traditional and neo-shamanism play significant roles in spiritual healing, albeit in different ways:

Traditional Shamanism: Healing is holistic, addressing not only physical ailments but also spiritual imbalances believed to cause illness. The shaman works within a cosmology that views health as a harmony between humans, spirits, and nature.

Neo-Shamanism: Healing is often framed in psychological terms, focusing on overcoming trauma, achieving self-actualization, or reconnecting with nature.

This reframing has made shamanic practices more relatable to those in the West, but it also departs from their original intent.

Challenges and Ethical Considerations

The rise of neo-shamanism raises several ethical questions:

Authenticity: Can shamanism retain its essence when removed from its cultural and spiritual roots?

Accessibility vs. Exploitation: How do we balance making shamanic practices accessible to all while respecting the intellectual property of indigenous cultures?

Sustainability: The commercialization of neo-shamanism, especially in areas like plant medicine tourism, risks overharvesting and exploitation of natural resources.

Conclusion: A Meeting of Worlds

While traditional shamanism and neo-shamanism differ in origin, philosophy, and practice, both serve as bridges between the material and spiritual worlds. Traditional shamanism offers a profound connection to ancient wisdom and community, rooted in cultural specificity. Neo-shamanism, on the other hand, reflects the evolving spiritual needs of a globalized world, emphasizing individual empowerment and inclusivity.

The key to navigating this intersection lies in fostering respect, reciprocity, and dialogue. Neo-shamanic practitioners can honor the roots of their practices by learning from indigenous voices, supporting their communities, and ensuring that spiritual exploration doesn't come at the expense of cultural integrity. In doing so, shamanism in all its forms can continue to inspire and heal across generations.

[sorceresssiren]

Was listening to this...

And then I noticed the description. I really love what he writes:

"A nightclub is more religious than a church, as it is the place where the original religious rituals of our prehistory still take place today. The act of dancing to music, forgetting ones problems, losing ones sense of individual self and becoming part of a larger whole or feeling at one with others have always been natural human needs. Whether they take place in a shamanic circle, Dionysian procession, dance hall or rock concert, the psychological benefits which this behaviour brings are not lost on us.

What is a religious communion and where do these rituals come from? Eating & drinking are religious rituals. When we eat we assimilate the properties or nutrients of the food. If we ourselves were to be eaten our own powers would be taken on by our devourer. This is clear in early religions that were agricultural, the God was in the food which was grown and then consumed. This idea has survived even into the monotheisms with bread representing the God whose powers are taken on through being eaten. The meaning of communion is precisely this, to take on the powers of the God by eating him or her. This sort of communion is common and is apparent from the Bacchaic rituals of Dionysos to Jesus' last supper. The baccants eat the raw flesh of animals and drink wine to become intoxicated with the power of the God just as a Christian comes to be one with Christ by eating the bread & wine of communion. We should speak less of the food of the gods, like Terrence McKenna does, and see rather that the food is the God itself. When we eat we assimilate the powers, which is still apparent in the Christian tradition of thanking God before commencing a meal. We take our powers from whatever we choose to eat and assimilate into our bodies. As it is commonly said that character can be determined by diet. This is more specifically the case with those who choose to consume what our society calls "drugs". Narcotics have always been considered to be powerfully spiritual and hence their demonisation as "drugs" in modern societies. Both Catholicism and the secular state have felt threatened by the individuals direct contact to the divine through these mediums, not needing an intermediary. There are many examples similar to the better known Dionysiac cult of intoxication through wine, such as Corn Dolly deities sacrificed in various rural communities even to this day and age. The God is drunk as ale, or eaten as mushrooms and other psychedelics, which are now considered "drugs" were once called entheogens, quite literally to "put the God within you". This is also clear with the idea of the state of ecstasy. Literally from the greek for ex- stasis, out of the body.

Nightclubbers are thus engaging in the same Dionysian or shamanistic rituals today when they let a combination of music, alcohol & drugs, get them out of their everyday experience. A night club is then far more religious than a church, as it is only here where people, quite unknowingly for the most part, engage in the original religious rituals of dance and intoxication to become one with the world around them, while partaking of the same cathartic benefits that this ritualistic behaviour has always had and still brings us."

[estera-shirin]

Zemí Cohoba Stand—Taíno culture, modern Caribbean, possibly Dominican Republic, 1000 CE

According to the Met: "Creative sculptural expression for the Taíno peoples was intertwined with spirituality, ceremony, and political power. Spanish accounts describe how zemí figures were used as stands, reliquaries, or personal adornment. This particular zemí was likely used in ceremonies performed at prescribed times throughout the year involving a vegetal entheogen known as cohoba. A ground up hallucinogenic powder or paste would be placed on the top of the stand, and ceremonial participants would inhale the cohoba through snuff tubes. The effects of such ritual acts are visible in the zemí itself: the emaciated look of the figure may represent someone who had been fasting, and watering eyes would have accompanied the inhalation of such substances. The exceptional preservation of this zemí suggests that it was carefully housed and revered, perhaps passed down for centuries. Without evidence of burial, it is likely that the caretakers of this zemí eventually deposited this special figure in a cave; many of the surviving Taíno wooden sculptures have been recovered from cave contexts."

[deermouth]

Listening to tsv ch23 in honor of my new tattoo (datura, aka devil's snare, aka jimsonweed, the entheogen that Paige, Hayward, and Dennis use in their godbuilding ritual—insane btw as it's a deliriant and will fucking flay you, mentally) and I love the silt verses so much I want to throw UP. And the white crocus splits the trembling concrete like lightning splits the sky. As something new begins.

(Do not forget the suffering that keeps the engines of this world turning.)

[delphiniumjoy]

Okay, I’m looking through a list of herbs for spellcraft, killing time at work, and folks.

You need to be

FUCKING

CAREFUL

So many of these lists refuse to acknowledge the chemical and biological realities of many of these plants. So allow me, your friendly neighborhood autistic witch with a special interest in POISONS to give some safety basics:

Firstly, just fucking google everything before you use it. Yes, everything. Did you know nutmeg is a toxic hallucinogen in high doses? You do now! Especially with how many plants are listed in herbiaries and grimoires by common name it is vital to learn that fly agaric (sometimes just listed as toadstool, which I would like to punch Scott Cunningham for) is amanita muscaria, which can make you trip balls and then kill you. Even just find the Wikipedia page for your herb. Does it have a “toxicology” section? That’s your first clue!

Okay, now you know what it is. You know you’re looking at berries from atropa belladonna, deadly nightshade. You should be safe as long as you aren’t stupid enough to eat them, right? WRONG. Many toxins can be absorbed through the skin and mucus membranes. Just because the blog you found only listed it with a tiny footnote saying not to eat it doesn’t mean you should handle it willy-nilly. Wear gloves. Wash your hands/tools/surfaces. Dispose (carefully) of every stray bit of plant matter that isn’t safely secured in a spell jar or something. Avoid burning anything, as toxins can be released in the smoke. Belladonna is the example here, but you should take this precautions with any toxic spell ingredient. Better safe than sorry.

Speaking of gloves, you might want to wear them with otherwise harmless ingredients too. Did you know citrus peels and juices contain phototoxic compounds? So do aliums (carrots, onions, garlic). If you’re doing your rituals in the Sun, you can get awful burns when the UV light hits those juices on your skin. Again, research your ingredients! Even if you think it’s stupid!

Now, if you want to use toxic herbs as entheogens, that’s at your discretion, but use A LOT of discretion. There are plenty of safe and legal psychoactive substances you can use without worrying about possibly killing yourself. If you’re determined to use a deadly plant, be VERY aware of any potential interactions with your medications or any physical or mental conditions. Be EVEN MORE aware what the effects of overdose and dangerous poisoning look like and SEEK MEDICAL ATTENTION. Also, when you get to the ER because you’re high on mandrake or whatever, tell them what the hell you took. Antidotes aren’t really a thing irl, but they need to know what sort of supportive care you need to best recover.

This is far more immediate and serious than a spell backfire or impostor spirit or whatever people try to fear monger about in witchy spaces. A bad interaction with powerful toxins can and will cause illness and death. This information should always be on your mind for basic, mundane safety, second only to fire safety (and only second because you’re gonna be dealing with it less often)

Do your research and don’t die!

[musingmelsuinesmelancholy]

Some post sabbath musings on ritual and altered states of consciousness. Brief mentions of sexuality and rape in the third paragraph. I’m in my head a lot, lately I have been struggling with “letting go” during ritual.i focus too much on saying the right thing, doing the right thing and it takes me out of the moment. It can be hard to loose myself in ritual. Not that proper technique and ritual execution aren’t important.

Engaging my senses more is helping. I’ve found whipping to be great, chanting tends to make me feel a little silly (I think I’ll get over it eventually), repetitive movements (particularly those that limit blood supply or breath- like treading the mill) are phenomenal. Entheogens truly have helped quite a bit, especially paired with the whipping and movement. Though I do worry about using them as a crutch.

Re-enacting myths/folklore or things I’ve dreamed is new to me. So far it’s been pretty helpful but, like with chanting, if I start thinking too much about what I’m doing I feel silly and it takes me out of the moment. Remembering these are things that spirits have shown me or led me to brings me back into the moment.

I used to be completely adverse to the idea of nudity in ritual. (for myself, idc what other folks get up to) started experimenting with that too, I’m liking it so far and honestly it’s pretty helpful in engaging my physical senses more in order to induce ecstatic states. (Nudity + whipping + flying ointment *chefs kiss*) Allowing myself to express sensuality and sexuality in ritual (though these won’t be the focuses of my practice, mine isn’t a fertility or sex based craft) is not only helpful in engaging my senses, but also very healing. Since my assault it’s been a challenge to be comfortable in my body and to allow myself to express myself as a sensual being.

To me the beginnings of flight often feel like that plunge on a roller coaster, or going down a steep hill. A kinda falling sensation. Sometimes it’s the most natural thing for me to just let go, give into it. Other times I fight it. After a few years I’m noticing it’s fear creeping in when I fight it- perhaps I can find I way to use the fear rather than struggle against it? Finding mirrors and water helpful in flight too, esp if I can gaze into still water reflecting moon or starlight. Very eager to see how experimenting with the point at which the sea and horizon blur together goes.

[shaman-esrc]

Shamanism is a practice that involves reaching altered states of consciousness to interact with the spirit world and channel these transcendental energies into this world. It is one of the oldest spiritual practices in the world, found in many indigenous cultures across different continents. Here are some key aspects of shamanism:

### Core Beliefs

1. **Animism**: A fundamental belief in shamanism is that everything in the universe is alive and has a spirit, including animals, plants, rocks, rivers, and even the wind.

2. **Spiritual Realms**: Shamans believe in the existence of different spiritual realms or worlds, often described as the Upper World, Lower World, and Middle World, where spirits, guides, and ancestors reside.

3. **Interconnectedness**: There is a belief in the interconnectedness of all life. This holistic view emphasizes harmony and balance within oneself, the community, and the natural world.

### Practices

1. **Shamanic Journeying**: Shamans enter altered states of consciousness, often through drumming, chanting, or the use of entheogenic plants, to journey to the spiritual realms for guidance, healing, and insight.

2. **Healing**: Shamans are healers who work to restore balance and harmony within individuals and communities. They may perform soul retrievals, extract negative energies, or use herbal medicine.

3. **Rituals and Ceremonies**: These are conducted for various purposes, including healing, protection, honoring spirits, and marking important life events. Common rituals include sweat lodges, vision quests, and drumming circles.

4. **Divination**: Shamans often use various methods to gain insights into the past, present, and future. This can involve reading natural signs, casting bones, or receiving messages from spirits.

5. **Spiritual Guidance**: Shamans act as intermediaries between the human and spirit worlds, providing guidance and wisdom to their community based on their interactions with spiritual entities.

### Tools and Symbols

1. **Drums and Rattles**: Used to enter altered states of consciousness and connect with the spirit world.

2. **Feathers**: Representing the connection to the sky and often used in healing rituals.

3. **Crystals and Stones**: Believed to hold specific energies and used for protection, healing, and guidance.

4. **Plants and Herbs**: Used for their medicinal and spiritual properties in various healing practices.

### Cultural Context

Shamanism varies widely across different cultures and regions. Some well-known shamanic traditions include:

- **Siberian Shamanism**: Often considered the origin of the term "shaman," Siberian shamans have a rich tradition of spirit journeys, animal symbolism, and healing rituals.

- **Native American Shamanism**: Includes diverse practices among different tribes, such as vision quests, sweat lodges, and the use of sacred plants like tobacco and peyote.

- **Amazonian Shamanism**: Often involves the use of powerful plant medicines like ayahuasca and the guidance of plant spirits.

### Modern Shamanism

In contemporary times, shamanism has seen a resurgence and adaptation in various forms, often blending traditional practices with modern spiritual movements. Many people are drawn to shamanism for its holistic approach to healing, spirituality, and its deep connection to nature.

### Ethical Considerations

Practicing or studying shamanism requires respect and sensitivity toward indigenous cultures and traditions. It's important to approach shamanic practices with humility, seek proper guidance, and avoid cultural appropriation.

[talonabraxas]

Teotlnanácatl: In Search of the Aztec 'God's Flesh' Psychedelic Mushroom

The Aztecs were a Mesoamerican culture that formed in mid-Mexico around the year 1300 AD. The Aztecs are considered the ancestors of modern-day Nahuas, Mexico’s largest recognized indigenous group. The Aztec culture was highly interwoven with their religion, which focused on the worship of multiple deities including Tlaloc, Quetzalcoatl, Tezcatlipoca, Xochipilli, and several more. And they are especially well-known for their extensive usage of hallucinogenic substances such as Teotlnanáctl mushrooms.

The Aztecs believed that these deities were responsible for creating the universe and keeping it functioning. If the gods were not pleased, they may cease to keep the Sun burning or prevent the Earth from receiving resources. To placate the gods, they frequently engaged in blood sacrifices of both animals and their own people. A sacrifice would ultimately thank the Earth for her fruitfulness and encourage the gods to continually revive the Sun. Their religious life also revolved around calendars, a ritual calendar that was 260 days long, and a solar calendar that was 365 days long. The use of entheogens is a common theme amongst Aztec artifacts recovered from Mesoamerica. Entheogens are psychoactive substances that induce alterations in perception, mood, consciousness, cognition, or behavior in sacred contexts. Sculptures, statues, paintings, writings, and even fossilized remains of various entheogens (such as the Bufo toad) all point to the regular consumption of hallucinogenic substances within Aztec civilization. The Florentine Codex, a research study performed by Bernardino de Sahahun in the 16th century, actually identifies at least five specific entheogens used by the Aztecs.

Research suggests that outside of regular use by citizens during festivals and times of celebration, these hallucinogenic plants were predominantly used by officials, including priests and nobility. They would also be shared with visiting dignitaries as a form of welcome. Priests traditionally used the plants to engage in religious activities including divination, prophecy, healing, and dream interpretation.