Spirituality Studies 10-1 Spring 2024 59 Samuel Bendeck Sotillos should aspire to the “cessation or annihilation of existence” (He. bittul ha-yesh; Schaya 2014, 134) – by implication in the ultimate reality. In the First Peoples and shamanic traditions, we hear of “the death and mystical resurrection of the candidate by means of a descent to the underworld and an ascent to the sky” (Eliade 1974, 43). Hofmann also speaks to this: “The danger exists that what one has experienced cannot be integrated into normal consciousness in a meaningful way” (2013, 78). Cohen (1972, 202) speaks of the perils inherent to entheogenic use in the absence of an integrated psychotherapy: There are hazards. If a person has seen the glory and goodness of life via psychedelics and then backslides, the guilt of failure is added to the hopelessness of his situation. The depression may be deeper than before the treatment. Others who have been touched by the Light may develop so unrealistic a view of themselves and the world that they become most difficult to live with. These hazards demonstrate the need for counseling even when the psychedelic technique is employed. Psychedelics are not like psychotropics – they require preparation, integration, and ongoing inner work. Psychiatric drugs often suppress symptoms, which can sometimes be helpful. While psychedelic therapy can catalyze the therapy and address the underlying cause, symptoms may well become more pronounced before they improve. When thinking about models of integration, we ought to be mindful of the wise adage “by their fruits you shall know them” (Matthew 7:16). This is evidenced by someone who knows the psychedelic movement well: “Look at what the whole psychedelic culture has produced, and not produced. Has it brought forth a Buddha or Ramana Maharshi? All I have seen through… meeting many of the psychedelic leaders is, at best, openings or illuminations that have led people to an ongoing path” (Michael Murphy quoted in Badiner 2002, 82). Our isolated selves rely on the transpersonal to guide them toward wholeness. This is why we need to carefully observe what arises in our consciousness, so that we are not seduced into thinking that everything we encounter therein is true. Recourse to a dimension beyond the ego is essential if we are to discriminate correctly and to properly integrate our shadow side. Many people taking these substances are still dominated by their egos, so what they get exposed to becomes just another profane experience. Even if these are profound in nature, the loss of the sacred in our lives makes us want to repeat such experiences over and over again in a desperate attempt to fill the abyssal void within us. One of the most important things to keep in mind regarding entheogenic therapy is that “the goal is not altered states but altered traits” (Smith 2003, 97). Transformative experiences can sometimes bring forth enduring change, but they tend to fade unless stabilized by ongoing spiritual practice. This is why the great saints and sages of humanity, even following their spiritual awakening, always continued to live in accordance with the prescriptions of their faith, never abandoning their traditional practices. 13 The Dangers (and Potential) of Secular Approaches At the outset, we stated that the focus of this article would be to situate entheogens in their proper metaphysical context, particularly with regard to mental health treatment. With that said, most forms of entheogenic therapy will likely take place in a secular space, so it is worth making a few observations about this. It has been widely recognized that “no psychedelic substance is a ‘magic bullet’ that will permanently cure any condition” (Richards 2018, 143). This is why it is critical to ensure that entheogenic therapy is buttressed by the abundant valuable resources found in all valid spiritual traditions. It has been noted that “[n]ot infrequently, the more troubled the patient the better the prognosis since impetus to change may be greater” (Eisner and Cohen 1958, 531). Success was also observed with “unhappy and floundering individuals who had lost the ability to believe in anything or to identify with any concept larger than themselves” (Eisner and Cohen 1958, 532). In many cases, it has been found that entheogens seem “to do for each person what the person needs” (Huxley 1971, 147). Clinical studies demonstrate the utility of PAT in supporting those struggling with mental health challenges. Yet it remains unclear as to whether those who do not adhere to a spiritual tradition can benefit – to the same degree – from these sacred medicines as those who do, even under optimal conditions. It is also not known whether the positive gains conferred by entheogenic therapy diminish over time outside a metaphysical context. Psychiatrist and psychedelic researcher Rick Strassman (2008, 293) notes that “spiritual practice will have made us familiar with the skeletons in our closets and will have better
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