Are the experiences people have using hallucinogenic substances spiritual in nature? What role do indigenous practices that include peyote and ayahuasca have for non-indigenous people? Is there something valid with the use of hallucinogens for spiritual growth or is this just some sort of aberration?
The following is a text version of this blog posting.
Two people who see me for spiritual direction asked what I thought about the use of peyote and ayahuasca for spiritual enlightenment. In case you’re not familiar with peyote and ayahuasca, indigenous people of the Southwest and Central America have used these hallucinogenic substances to induce trancelike states and visions. Over the last few decades, it’s become increasingly popular for people who are not from these cultures to participate in retreats or other experiences which include the use of one or both of these substances. Some people report life-changing experiences. Others report that nothing much happened to them other than getting sick for a few hours from these substances.
The use of hallucinogens for spiritual enlightenment is not new. Of course, it’s part of some indigenous cultures and has been used for centuries. More recently, in the 1960s, Timothy Leary used the phrase “Turn on, tune in, drop out” to describe the use of hallucinogens for personal and spiritual growth. Also in the 1960s, Carlos Castaneda published a series of books exploring indigenous shamanism and the use of hallucinogens. While the popularization of peyote and ayahuasca may seem like something new to many people, it’s not.
The first concern that I have about the availability of spiritual retreats that provide the use of these substances has nothing to do with the use of hallucinogens at all. Instead, it has to do with cultural appropriation. Euro-American people have a long history of colonization and have stolen many treasures from indigenous people around the world. Euro-American people have taken land, natural resources, art, music, people as slaves, and even the spiritual practices of indigenous people. When it comes to spiritual practices, Euro-American people use these practices out of context and without respect for their origins and culture. Of course, because of the cycle of colonialization, there are always members of marginalized cultures willing to sell off treasures from their cultures, whether those treasures are art, artifacts, or spiritual practices.
In the 1990s, I worked with Native American people and had several friends who were traditional healers. They frequently shared their frustrations about spiritual colonialization with me. Yes, I participated in many traditional ceremonies including drumming and dancing, sweat lodges, and an Apache Changing Woman ceremony. But each time, I was invited by an elder from the community. Each time, I asked what was appropriate for me to do in a ceremony and what would not be respectful. What I’m attempting to convey is that unless someone is willing to follow the traditions of the culture with respect and learn how to properly participate, then cultural appropriation is probably occurring. If someone is paying hundreds or thousands of dollars for an experience, that’s selling off the culture and a form of appropriation and colonialism.
My second concern about the use of hallucinogens for spiritual awakening has to do with the reasons behind seeking out the experience. If it’s not part of your culture, are you just seeking the experience as a tourist? Is it that you want spiritual insight of some sort without actually developing the spiritual dimension of your life? Are you willing to take the time to develop the spiritual dimension of your life and engage in regular practice or do you just want an instant jolt? For me, that raises ethical considerations about seeking out the experience.
If one is willing to become part of a spiritual tradition that uses hallucinogens as a path for spiritual enlightenment and has a teacher from such a tradition, I don’t have any concern with this spiritual path. It’s not my path, but it’s one that many have followed. But I think more often or not, such retreats and experiences are forms of cultural appropriation and the larger issues of colonization. With those things, I have significant moral and ethical concerns.
