What Is Entheogen?
Indigenous Cultures & Entheogenic Use of Cannabis
There exist reports that cannabis was ritually consumed by a Sufi sect called Melamis, and also in the cult of Hassan Sabbah, or the Hashshashin.
The Assyrians, Egyptians, and Hebrews, among other Semitic cultures of the Middle East, mostly acquired cannabis from Aryan cultures and have burned it as an incense as early as 1000 BC.
In Egypt, cannabis pollen was recovered from the tomb of Ramses II, who governed for sixty‐seven years during the 19th dynasty, and several mummies contain trace cannabinoids.
Cannabis oil was likely used throughout the Middle East for centuries before and after the birth of Christ. It is mentioned in the original Hebrew Old Testament and in its Aramaic translations as both incense and as intoxicant. Cannabis, as an incense, was used in the temples of Assyria and Babylon because “its aroma was pleasing to the Gods.”
In ancient Germanic paganism, cannabis was associated with the Norse love goddess, Freya. The harvesting of the plant was connected with an erotic high festival.It was believed that Freya lived as a fertile force in the plant’s feminine flowers and by ingesting them one became influenced by this divine force. Linguistics offers further evidence of prehistoric use of cannabis by Germanic peoples: The word hemp derives from Old English hænep, from Proto-Germanic *hanapiz, from the same Scythian word that cannabis derives from.
According to Alfred Dunhill (1924), Africans have had a long tradition of smoking hemp in gourd pipes, asserting that by 1884 the King of the Baluka tribe of the Congo had established a “riamba” or hemp-smoking cult in place of fetish-worship. Enormous gourd pipes were used. Cannabis was used in Africa to restore appetite and relieve pain of hemorrhoids. It was also used as an antiseptic. In a number of countries, it was used to treat tetanus, hydrophobia, delirium tremens, infantile convulsions, neuralgia and other nervous disorders, cholera, menorrhagia, rheumatism, hay fever, asthma, skin diseases, and protracted labor during childbirth.
In Africa, there were a number of cults and sects of hemp worship. Pogge and Wissman, during their explorations of 1881, visited the Bashilenge, living on the northern borders of the Lundu, between Sankrua and Balua. They found large plots of land around the villages used for the cultivation of hemp. Originally there were small clubs of hemp smokers, bound by ties of friendship, but these eventually led to the formation of a religious cult. The Bashilenge called themselves Bena Riamba, “the sons of hemp”, and their land Lubuku, meaning friendship. They greeted each other with the expression “moio“, meaning both “hemp” and “life.”
Each tribesman was required to participate in the cult of Riamba and show his devotion by smoking as frequently as possible. They attributed universal magical powers to hemp, which was thought to combat all kinds of evil and they took it when they went to war and when they traveled. There were initiation rites for new members which usually took place before a war or long journey. The hemp pipe assumed a symbolic meaning for the Bashilenge somewhat analogous to the significance which the peace pipe had for American Indians. No holiday, no trade agreement, no peace treaty was transacted without it. In the middle Sahara region, the Senusi sect also cultivated hemp on a large scale for use in religious ceremonies.
Ancient Central Asia
[T]hey make a booth by fixing in the ground three sticks inclined towards one another, and stretching around them woollen felts, which they arrange so as to fit as close as possible: inside the booth a dish is placed upon the ground, into which they put a number of red-hot stones, and then add some hemp-seed. … The Scythians, as I said, take some of this hemp-seed, and, creeping under the felt coverings, throw it upon the red-hot stones; immediately it smokes, and gives out such a vapour as no Grecian vapour-bath can exceed; the Scyths, delighted, shout for joy, and this vapour serves them instead of a water-bath; for they never by any chance wash their bodies with water.
What Herodotus called the “hemp-seed” must have been the whole flowering tops of the plant, where the psychoactive resin is produced along with the fruit (“seeds”).
Herodotus also noted that the Thracians, a people who had intimate contact with the Scythians, introduced the plant to the Dacians where it became popular among a shamanic cult named the Kapnobatai, or “Those Who Walk in the Clouds.” The shamans of the cult, also called Kapnobatai, were known to use hemp smoke to induce visions and trances.
Burial tombs of the Phrygians and Scythians frequently contained cannabis sativa seeds.
Several of the Tarim mummies excavated near Turpan in Xinjiang province of Northwestern China were buried with sacks of cannabis next to their heads. Based on additional grave goods, archaeologists concluded these individuals were shamans: “The marijuana must have been buried with the dead shamans who dreamed of continuing the profession in another world.” A team of scientists analyzed one shamanistic tomb that contained a leather basket with well-preserved cannabis (789 grams of leaves, shoots, and fruits; AMS dated 2475 ± 30 years BP) and a wooden bowl with cannabis traces. Lacking any “suitable evidence that the ancient, indigenous people utilized Cannabis for food, oil, or fiber”, they concluded “the deceased was more concerned with the intoxicant and/or medicinal value of the Cannabis remains.”The Chinese archaeologist Hongen Jiang and his colleagues excavated a circa 2,400-2,800 BP tomb in northwest China’s Turpan Basin and found the remains of an approximately 35-year-old man with Caucasian features who had been buried with thirteen 1-meter cannabis plants, placed diagonally across his chest. Jiang said this is the first archeological discovery of complete cannabis plants, as well as the first incidence of their use as a burial shroud.
Cannabis has been associated with Central Asian burial rituals around the 5th century BCE, as archaeological excavations in 1947 of a series of burial mounds at Pazyryk in the Altai Mountains of Siberia revealed 1.2 meter-high wooden frame tents in each of the mounds. Each frame surrounded a bronze vessel filled with the remains of hemp seeds and stones, and were presumably left smoking in the grave. In one of the mounds, a leather pouch containing hemp seeds, and scattered hemp, coriander, and melilotus seeds were also recovered. More recent excavations indicate the cannabis used in the most ancient burials were devoid of THC, while significantly stronger psychoactive cannabis was employed at least 2,500 years ago in the Pamir Mountains.
The sinologist and historian Joseph Needham concluded “the hallucinogenic properties of hemp were common knowledge in Chinese medical and Taoist circles for two millennia or more”, and other scholars associated Chinese wu (shamans) with the entheogenic use of cannabis in Central Asian shamanism.
The oldest texts of Traditional Chinese Medicine listed herbal uses for cannabis and noted some psychodynamic effects. The (ca. 100 CE) Chinese pharmacopeia Shennong Ben Cao Jing (Shennong’s Classic of Materia Medica) described the use of mafen 麻蕡 “cannabis fruit/seeds”:
To take much makes people see demons and throw themselves about like maniacs (多食令人見鬼狂走). But if one takes it over a long period of time one can communicate with the spirits, and one’s body becomes light [of weight] (久服通神明輕身).
A Taoist priest in the fifth century A.D. wrote in the Ming-I Pieh Lu that:
Cannabis is used by necromancers, in combination with ginseng to set forward time in order to reveal future events.
Later pharmacopia repeated this description, for instance the (ca. 1100 CE) Zhenglei bencao 證類本草 (“Classified Materia Medica”):
If taken in excess it produces hallucinations and a staggering gait. If taken over a long term, it causes one to communicate with spirits and lightens one’s body.
The (ca. 730) dietary therapy book Shiliao bencao 食療本草 (“Nutritional Materia Medica”) prescribes daily consumption of cannabis in the following case: “those who wish to see demons should take it (with certain other drugs) for up to a hundred days.”
Cannabis has been cultivated in China since Neolithic times, for instance, hemp cords were used to create the characteristic line designs on Yangshao culture pottery). Early Chinese classics have many references to using the plant for clothing, fiber, and food, but none to its psychotropic properties. Some researchers think Chinese associations of cannabis with “indigenous central Asian shamanistic practices” can explain this “peculiar silence”. The botanist Li Hui-lin noted linguistic evidence that the “stupefying effect of the hemp plant was commonly known from extremely early times”; the word ma “cannabis; hemp” has connotations of “numbed; tingling; senseless” (e.g., mamu 麻木 “numb” and mazui 麻醉 “anesthetic; narcotic”), which “apparently derived from the properties of the fruits and leaves, which were used as infusions for medicinal purposes.” Li suggested shamans in Northeast Asia transmitted the medical and spiritual uses of cannabis to the ancient Chinese wu 巫 “shaman; spirit medium; doctor”.
The use of Cannabis as an hallucinogenic drug by necromancers or magicians is especially notable. It should be pointed out that in ancient China, as in most early cultures, medicine has its origin in magic. Medicine men were practicing magicians. In northeastern Asia, shamanism was widespread from Neolithic down to recent times. In ancient China shamans were known as wu. This vocation was very common down to the Han dynasty. After that it gradually diminished in importance, but the practice persisted in scattered localities and among certain peoples. In the far north, among the nomadic tribes of Mongolia and Siberia, shamanism was widespread and common until rather recent times.
Robert Clarke and Mark Merlin, the authors of Cannabis: Evolution and Ethnobotany, suggest that:
After the rise of Confucianism, which spread from China through East Asia to Japan, the ingestion of cannabis resin for psychoactive, ritualistic purification was eventually suppressed in Japan, as it was in China.
The earliest known reports regarding the sacred status of cannabis in the Indian subcontinent come from the Atharva Veda estimated to have been written sometime around 2000–1400 BCE, which mentions cannabis as one of the “five sacred plants… which release us from anxiety” and that a guardian angel resides in its leaves. The Vedas also refer to it as a “source of happiness,” “joy-giver” and “liberator,” and in the Raja Valabba, the gods send hemp to the human race so that they might attain delight, lose fear and have sexual desires. Many households in India own and grow a cannabis plant to be able to offer cannabis to a passing sadhu (ascetic holy men), and during some evening devotional services it is not uncommon for cannabis to be smoked by everyone present.
Cannabis was often consumed in weddings or festivals honoring Shiva, who is said to have brought it down from the Himalayas. It is still offered to Shiva in temples on Shivaratri day, while devotional meetings called bhajans, although not necessarily associated with Shiva, are occasions for devotees to consume the drug liberally. Yogis or sadhus along with other Hindu mystics have been known to smoke a mixture of cannabis sativa and tobacco in order to enhance meditation. This is particularly common during the festival of Diwali and Kumbha Mela.
There are three types of cannabis used in the Indian subcontinent. The first, bhang, a type of cannabis edible, consists of the leaves and plant tops of the marijuana plant. It is usually consumed as an infusion in beverage form, and varies in strength according to how much cannabis is used in the preparation. The second, ganja, consisting of the leaves and the plant tops, is smoked. The third, called charas or hashish, consists of the resinous buds and/or extracted resin from the leaves of the marijuana plant. Typically, bhang is the most commonly used form of cannabis in religious festivals.
In Tantric Buddhism, which originated in the Tibeto-Himalayan region, cannabis serves as an important part of a traditional ritual (which may or may not also include sexual intercourse). Cannabis is taken to facilitate meditation and also heighten awareness of all aspects of the ceremony, with a large oral dosage being taken in time with the ceremony so that the climax of the “high” coincides with the climax of the ceremony.
Pakistan, Islam & Cannabis
Despite it being ‘illegal’ & the prevalent traditional conservative ‘Generational Perception & Mindset’ towards the herb; Cannabis is widely consumed across the country. Following survey is testament & a clear indicator of a thriving ‘Black Market’ in dire need of regulation; if Pakistan as a country is to tap into multi-billion dollar industry associated with Cannabidiol (CBD), a compound found in ‘Industrial Hemp’ & ‘Cannabis plants’ (The CBD industry is projected to hit $20 billion in sales by 2024) – #SHAMANICBIOHACKER
“Karachi emerged as the second-highest consumer of cannabis in the world, according to ABCD2018 Cannabis Price Index, despite the fact that it’s illegal in the country. According to the index, Karachi stood second after New York (77.44 metric tonnes) in terms of consuming cannabis — including hashish — at 41.95 metric tonnes, or 41,950 kgs. “(Source)
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Religion & Cannabis
“The Quran does not directly forbid cannabis .There is a controversy among Muslim scholars about cannabis as some deemed it to be similar to khamr (alcoholic drink) and therefore believed it to be haraam (forbidden). Other scholars, especially in Shia Islam consider cannabis to be halal (permissible).
Early Muslim jurists differentiated cannabis from alcohol, and despite restrictions on alcohol, cannabis use was prevalent in the Islamic world until the 18th century.
Even today, cannabis is still consumed in many parts of the Islamic world. Sometimes even in a religious context particularly within the Sufi mystic movement.
The Sufi tradition attributes the discovery of cannabis to Jafar Sharazi (Sheikh Haydar), a Sufi leader in the 12th century. Other Sufis attribute its origin to the apocryphal Khidr (“Green Man”)” via WIKIPEDIA (Source)
Prominent Islamic scholars in the recent past have come out with ‘Pro Weed/Cannabis/Hemp’ Fatwas
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