Entheogenic use of cannabis
|Part of a series on|
Cannabis has served as an entheogen—a chemical substance used in religious or spiritual contexts—in the Indian subcontinent since the Vedic period dating back to approximately 1500 BCE, but perhaps as far back as 2000 BCE. Cannabis has been used by shamanic and pagan cultures to ponder deeply religious and philosophical subjects related to their tribe or society, to achieve a form of enlightenment, to unravel unknown facts and realms of the human mind and subconscious, and also as an aphrodisiac during rituals or orgies. There are several references in Greek mythology to a powerful drug that eliminated anguish and sorrow. Herodotus wrote about early ceremonial practices by the Scythians, thought to have occurred from the 5th to 2nd century BCE. Itinerant Hindu saints have used it in the Indian subcontinent for centuries. Over the last few decades hundreds of archaeological and anthropological items of evidence have come out of Mexican, Mayan and Aztec cultures that suggest cannabis, along with magic mushrooms (psilocybin), peyote (mescaline) and other psychoactive plants were used in cultural shamanic and religious rituals. Mexican-Indian communities occasionally use cannabis in religious ceremonies by leaving bundles of it on church altars to be consumed by the attendees.
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.
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 (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.
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.
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 , "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.
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. The etymology of this word follows Grimm's Law by which Proto-Indo-European initial *k- becomes *h- in Germanic. The shift of *k→h indicates it was a loanword into the Germanic parent language at a time depth no later than the separation of Common Germanic from Proto-Indo-European, about 500 BC.
The Celts may have also used cannabis, as evidence of hashish traces were found in Hallstatt, birthplace of Celtic culture. Also, the Dacians and the Scythians had a tradition where a fire was made in an inclosed space and cannabis seeds were burnt and the resulting smoke ingested.
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 Exodus 30:23 of the Bible, God directed Moses to make a holy oil composed of “myrrh, sweet cinnamon, kaneh bosm and kassia”. The root kan has two meanings in many Ancient languages; hemp and reed. In numerous translations of the original Hebrew Bible, kaneh bosm has been erroneously translated as “calamus” or “aromatic reed,” when the actual translation is closer to hemp. This error appears in translations as early as the third century B.C in Septuagint, the oldest Greek translation of the Hebrew Bible, and also appears in following translations such as Martin Luther’s. 
- "Brazilian Archives of Biology and Technology - Jurema-Preta (Mimosa tenuiflora [Willd.] Poir.): a review of its traditional use, phytochemistry and pharmacology". scielo.br. Retrieved 2009-01-14.
- Sayin, H. U. (2014). The Consumption of Psychoactive Plants in Ancient Global and Anatolian Cultures During Religious Rituals: The Roots of the Eruption of Mythological Figures and Common Symbols in Religions and Myths. NeuroQuantology, 12(2).
- Bloomquist, Edward (1971). Marijuana: The Second Trip. California: Glencoe.
- Warf, B. (2014), High Points: An Historical Geography of Cannabis. Geogr Rev, 104: 414-438. doi:10.1111/j.1931-0846.2014.12038.x
- Staelens, Stefanie. "The Bhang Lassi Is How Hindus Drink Themselves High for Shiva". Vice.com. Retrieved August 10, 2017.
- Courtwright, David (2001). Forces of Habit: Drugs and the Making of the Modern World. Harvard Univ. Press. p. 39. ISBN 0-674-00458-2.
- Touw, M. (1981). The religious and medicinal uses of Cannabis in China, India and Tibet. Journal of psychoactive drugs, 13(1), 23-34.
- Joseph Needham and Gwei-djen Lu (1974). Science and Civilisation in China: Volume 5, Chemistry and Chemical Technology; Part 2, Spagyrical Discovery and Invention: Magisteries of Gold and Immortality. Cambridge University Press, p. 152
- "Before the Christian Era" from Zuardi AW (June 2006). "History of cannabis as a medicine: a review". Rev. Bras. Psiquiatr. vol.28 no.2 São Paulo. Retrieved 2009-12-10.
- Needham and Lu (1974), p. 150.
- Compare "if taken in excess will produce visions of devils … over a long term, it makes one communicate with spirits and lightens one's body", Li Hui-Lin (1978). "Hallucinogenic plants in Chinese herbals". J Psychedelic Drugs. 10 (1): 17–26.
- Li Hui-Lin (1973). "The Origin and Use of Cannabis in Eastern Asia: Linguistic-Cultural Implications", Economic Botany 28.3:293-301, p. 296.
- Touw, Mia (1981). "The Religious and Medicinal Uses of Cannabis in China, India, and Tibet" Archived 2011-07-18 at the Wayback Machine, Journal of Psychoactive Drugs 13.1:23-34, p 23.
- Li (1973), p. 297-298.
- Li, Hui-Lin. 1974. "An Archaeological and Historical Account of Cannabis in China", Economic Botany 28.4:437-448, p. 446.
- Herodotus. Histories. 4.75
- Booth, Martin (2005). Cannabis: A History. Picador. p. 29.
As the seeds of cannabis contain no psycho-active chemicals, it is believed the Scythians were actually casting cannabis flowers onto the stones.
- "Lab work to identify 2,800-year-old mummy of shaman". People's Daily Online. 2006.
- "Perforated skulls provide evidence of craniotomy in ancient China". China Economic Net. 2007-01-26.
- Hong-En Jiang; et al. (2006). "A new insight into Cannabis sativa (Cannabaceae) utilization from 2500-year-old Yanghai tombs, Xinjiang, China". Journal of Ethnopharmacology. 108 (3): 414–422. doi:10.1016/j.jep.2006.05.034. PMID 16879937.[dead link]
- Hongen Jiang et al. (2016), "Ancient Cannabis Burial Shroud in a Central Eurasian Cemetery", Economic Botany 70.3: 213-221.
- Kristin Romey, Ancient Cannabis 'Burial Shroud' Discovered in Desert Oasis, National Geographic, 4 October 2016.
- Merlin M. D. Archaeological evidence for the tradition of psychoactive plant use in the old world. Economic Botany, 2003; 57(3): 295–323.
- "Earliest evidence for cannabis smoking discovered in ancient tombs". Culture & History. 2019-06-12. Retrieved 2019-06-13.
- [Dunhill, Alfred | "The Pipe Book" | London | A & C Black, 1924]
- "History of Marihuana Use: Medical and Intoxicant". Druglibrary.org. Retrieved 2011-04-20.
- Cannabis and Culture. Retrieved 19 November 2015.
- Wissman et al. 1888
- Pilcher, Tim (2005). Spliffs 3: The Last Word in Cannabis Culture?. Collins & Brown Publishers. p. 34. ISBN 978-1-84340-310-4.
- Vindheim, Jan Bojer. "The History of Hemp in Norway". The Journal of Industrial Hemp. International Hemp Association.
- Rätsch, Christian (2003–2004). The Sacred Plants of our Ancestors. TYR: Myth—Culture Tradition. 2. ISBN 0-9720292-1-4.
- "Online Etymology Dictionary". Etymonline.com. Retrieved 2011-04-20.
- Creighton, John (2000). Coins and Power in Late Iron Age Britain. Cambridge University Press. p. 52. ISBN 978-0-521-77207-5.
- Benet, S. (1975). Early Diffusion and Folk Uses of Hemp. Cannabis and culture, 39.