Sacred plants that cause visions and
hallucinations are a central feature of shamanism in many regions
of the world. Whereas in the West, we perceive hallucinogenic
drugs as invariably producing a distortion, a wavering from
reality, in the pre-literate world of the shaman the exact
opposite is true. Here the sacred plants are believed to open the
doors to the heavens, to allow contact with the gods and spirits
and to permit access to a greater reality beyond. The Jivaro
Indians of Ecuador, for example, describe the familiar world as 'a
lie'. There is only one reality - the world of the supernatural.
To modern urban Westerners, the idea of
visions induced by psychotropic means may seem decadent. Indeed,
during the late 1960s, when the youthful exploration of
psychedelics was rampant, one would often read in the press about
mystical episodes being 'artificially' produced by drugs such as
LSD and psilocybin. Our attitude to such matters in modern
Western society is mirrored by our language. The word 'drug'
itself is a highly coloured term and is frequently associated
with acts that are disapproved of in the mainstream. As a
consequence the 'drug experience', if one could call it that, is
not something valued by modern Western culture as a whole. Little
distinction exists in the popular mind between sacred or
psychedelic drugs, like those which feature in shamanism, and the
recreational, addictive or analgesic drugs that are part of
contemporary urban life.
A revealing anecdote that throws light
on modern Western attitudes from a shamanic point of view is
provided by anthropologist Peter Furst in his book Hallucinogens
and Culture. Furst was present when a newspaper reporter referred
to peyote as a 'drug' in front of a Huichol shaman. The shaman
replied succinctly: 'Aspirin is a drug, peyote is sacred.'