To help us understand the emerging research into psychedelics and religion, Alberto Cavallarin and Hans Van Eyghen curate an overview of this complex relationship, presenting some areas of research that deserve further consideration.

In the last decade, cultural, academic and clinical interest in psychedelics (such as DMT, LSD, and psilocybin) grew steadily. This movement, known as the “psychedelic renaissance”, was mainly sparked by scientific research into the therapeutic potential of these substances and the extraordinary, often transformational experiences they can induce. The interest has also reached the humanities. However, while much work has been produced, the relationship between psychedelics and religion (especially theology and philosophy of religion) remains relatively unexplored. The purpose of this essay is to give an overview of this complex relationship, presenting some areas of research that deserve further consideration.
The reason for the lack of discussion in the literature might have historical roots. Before the advent of Christianity, psychedelics (and psychoactive substances in general) seem to have been a central component of the spiritual life of many communities around the world. Christian leaders and institutions have, however, often been hostile to such practices, sometimes going to great lengths to eradicate them. Some of the opposition has Biblical roots (for example, 1 Peter 5:8). More recently, Christian leaders have often supported the war on drugs, stifling psychedelic countercultures and driving research on these substances underground (see Devenot, Conner, and Doyle). Moreover, this general trend of hostility toward “intoxication” is not unique to Christianity. Islamic leaders have long upheld prohibitions against intoxicants, and Buddhist institutions, while generally less intense in their opposition, have often favoured traditional practices over psychedelics as spiritual tools (this is, for example, the stance of the Dalai Lama).
However, contrary to what this seems to suggest, psychedelic experiences have been shown to have much in common with the altered states of consciousness achieved by religious mystics through ascesis, meditation, prayer, or yoga. Given the appropriate mindset and setting, psychedelics dissolve the boundaries that characterise our everyday experience of reality, often resulting in an experience of interconnectedness between oneself, other humans, nature, and the cosmos as a whole. This dissolution can even result in states of partial or complete unity with nature, consciousness itself, or God, also known as “mystical experiences”. For much of Western history, these states were considered the proper domain of religion.
The parallels between psychedelic experiences and “traditional” religious experiences have important consequences. First, psychedelics appear to make spiritual and religious experiences available to more people, thus cutting the need for (1) a middleman (even though the presence of an experienced guide is highly recommended) and for (2) a commitment to an ascetic and saintly life. Why ask a priest, monk, or some other religious specialist when you can meet God from the comfort of your backyard, or the therapist’s chair? Second, by highlighting interconnectedness, psychedelic substances appear to promote horizontal thinking, thus undermining hierarchical structures and dogmatism. Similar anti-institutional ideas were advanced by mystics throughout history. According to some, mystics have more or less consistently promoted universalism and tolerance, and equally consistently they have been persecuted for their teachings. The persecution of Sufis throughout the Muslim world is a good example.
These last remarks might motivate a less grim picture of the relationship between religion and psychedelics. Religious traditions have always counted mystics among them who have interpreted their extraordinary experiences as being perfectly compatible with their religion. Consequently, contemporary Christians with an interest in Christian mystics such as Francis of Assisi, Meister Eckhart, or Simone Weil, have at times found in the psychedelic world close allies. A similar openness can now be found among some Sufi Muslims and Buddhists who appreciate the parallels between psychedelic experiences and meditative states. In some cases, the psychedelic renaissance has even led to a renewed interest in the psychedelic roots of certain religions, such as Hinduism, Indigenous religions, and (some speculate) Judaism. Relatedly, it is worth noting that many religions host movements, schools, and denominations that promote communal (non-hierarchical) approaches, environmentalism, religious pluralism, introspection, and peacebuilding. A responsible use of psychedelic substances seems capable of assisting, or perhaps even motivating these ideas, and therefore seems compatible with the religions in question.
Having said this, it should be noted that the encounter of religion with psychedelics seems to rarely leave religions unaltered. Overall, psychedelic experiences appear to make people more open to syncretism, i.e., to taking in elements from different religions and belief systems. This inclination can arguably be attributed to the above-mentioned similarities between psychedelic experiences and the spiritual experiences reported in various religious traditions. It is thus common for psychedelic-informed theists to give their religion a monistic spin that brings them closer to animism, pantheism, neo-platonism, or even to certain forms of Vedantism. Similarly, the psychedelic-user might merge ideas from Buddhism, with a generally secular outlook, and an appreciation for the shamanic healing practices of certain native American traditions. Some “spiritual” ideas, such as energies and synchronicities, might also be thrown into the mix.
Recent developments in psychedelic research further complicate our analysis. Some scholars, for example, highlighted how the narrow focus on mystical experiences that dominates much contemporary research might overshadow the complexity of psychedelic experiences. To mention but one factor, psychedelic experiences, as it turns out, commonly involve encounters with seemingly intelligent entities –encounters that bear remarkable similarities with religious experiences involving angels, deities, or spirits. What do these similarities mean for the nature of religion, of the human mind, and (who knows) of the cosmos?
Another development that is relevant for religion is the recent critiques of the “universal remedy” mentality that has often accompanied the psychedelic renaissance. According to some authors, psychedelics should not be seen as magical pills, but as facilitators of neuroplasticity, that as such can provide as much healing as they can be dangerously misused. For example, an egomaniac surrounded by yes-men, rather than becoming more open-minded and appreciative of nature, might come out of their psychedelic experience with an irreversible God complex. An indication of this possibility was already reported in the famous “Good Friday experiment”, a double-blind study in which ten graduate divinity students were given psilocybin. For most of them the experience proved to be incredibly positive, but what was often left out was that one of the students became convinced that he was chosen to communicate the return of the messiah. Does this event bear any relevance for our understanding of Messianism, or of religious prophecies?
It is clear that research into psychedelic substances offers much inspiration for scholars of religion. Even more to the point, the contribution of these scholars seems essential to a well-rounded understanding of the nature, meaning, and consequences of these substances and of the extraordinary states of consciousness they can induce.
Photo by Pawel Czerwinski
Note: This article gives the views of the author, not the position of LSE Religion and Global Society nor the London School of Economics and Political Science.
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