Religion and Psychoactive Sacraments:
An Entheogen Chrestomathy
Thomas B. Roberts, Ph.D. and Paula Jo Hruby, Ed.D.
Author Index | Title Index
Marriott, Alice, and Rachlin, Carol K. (1972).
New York: New American Library.
Description: A Mentor
paperback book, reprint of the 1971 hardcover edition published
by Thomas Y. Crowell, x + pages 11-128.
introduction, 10 chapters, selected bibliography, Diagram:
Altar and Ashes in the Thunderbird Design,
Diagram: Inside the Peyote
Excerpt(s): Our intention
in writing this book is to clarify the mysteries that have long
surrounded peyote in the minds of general readers.
Granted that the plains Indian ethos is particularly
hospitable to cults and new religions and that most
normal individuals of the plains Indian tribes have subscribed
to at least two-usually more-Christian faiths during their lifetimes,
why has the religion spread along the Rio Grande southward from
Taos Pueblo, among the Tewa and Keres-speaking villages at least
as far south and west as Zuni Pueblo, 400 miles southwest of Taos?
It would seem that the belief has demonstrated a vitality as a
way of life for its adherents, whether their socioeconomic structure
was based on hunting or horticulture. (page x)
As the night goes on, the "good" feelings
are heightened. Colors become more vivid, music is more pleasing
to the ear, and the prayer and confessions of
other worshippers gain an intense philosophical and ethical quality,
whether they are spoken in a language familiar to the listener
or not. The door of beauty and perception has been opened. There
remains only to step through it.
Sleepiness disappears. What happens then, when the
feeling of euphoria reaches its peak, seems to be culturally
conditioned although it is not always predictable.
Among the members of the plains tribes in general
there seems to be withdrawal and inner peace. It is at this time
that individuals may experience visions. (page 70)
Peyotists are hesitant to identify themselves to
officialdom as belonging to the Native American Church. They give
their religious affiliation officially to the Bureau of Indian
Affairs, draft boards, and hospitals as Roman Catholic, Methodist,
Baptist, Episcopalian, and even, in one known case, as Jewish.
For this reason-lack of official identification
and records-it is difficult to give exact figures on the number
of members in the Native American Church. ...
In the Rio Grande Pueblos of central New
Mexico, the use of peyote has spread from centers near Albuquerque,
Santa Fe, and Taos. It is possible that since these communities
are also centers for LSD usage and non-Indian "communes,"
transculturation has taken place, and the Indians have learned
the use of hallucinogens from the whites. (page 109)
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Compilation copyright © 1995 2001 CSP