Many religions have expressed positions on what is acceptable to consume as a means of intoxication for spiritual, pleasure, or medicinal purposes. Psychoactive substances may also play a significant part in the development of religion and religious views as well as in rituals. The most common drugs in the historical religions are cannabis and alcohol.
Neolithic In the 2005 book Inside the Neolithic Mind, the authors, archaeologists David Lewis-Williams and David Pearce argue that hallucinogenic drugs formed the basis of Neolithic religion and rock art.
Ancient Greece Some scholars have suggested that Ancient Greek mystery religions employed entheogens, such as the ergot-spiked Kykeon central to the Eleusinian Mysteries, which contained LSD-like compounds to induce a trance or dream state. Research conducted by John R. Hale, Jelle Zeilinga de Boer, Jeffrey P. Chanton and Henry A. Spiller suggests that the prophecies of the Delphic Oracle were uttered by Priestesses under the influence of ethylene gas exuded from the ground.
Ancient Mesoamerica
Archaeological, ethnohistorical, and ethnographic data show that Mesoamerican cultures used psychedelic substances in therapeutic and religious rituals. The ancient Aztecs used a variety of entheogenic plants and animals within their society, including ololiuqui (Rivea corymbosa), teonanácatl (Psilocybe spp.), and peyotl (Lophophora williamsii). Goals for the usage of entheogenics by the Maya were spiritual healing, wisdom gain, and religious ceremonies. The effects of psychedelic plants during religious rituals is believed to have had an impact on the development and creation of statues, and sacred images. Similar entheogenic practices also appear in the precolonial Caribbean, where evidence from eastern Puerto Rico (c. A.D. 1150–1250) demonstrates that Anadenanthera peregrina seeds were processed into cohoba snuff, a substance associated with ritual use, healing practices, and the diagnosis of illness through interactions with supernatural entities.
Hinduism
Soma Hinduism has a history of psychedelic usage going back to the Vedic period. The oldest scriptures of Hinduism such as Rigveda (1500 BCE), mention ritualistic consumption of a divine psychedelic known as soma. There are many theories about the recipe of Soma. Non-Indian researchers have proposed candidates including Amanita muscaria, Psilocybe cubensis, Peganum harmala and Ephedra sinica. According to recent philological and archaeological studies, and in addition, direct preparation instructions confirm in the Rig Vedic Hymns (Vedic period) Ancient Soma most likely consisted of poppy, Phaedra/Ephedra and Cannabis. In the Vedas, the same word soma is used for the drink, the plant, and its deity. Drinking soma produces immortality (Amrita, Rigveda 8.48.3). Indra and Agni are portrayed as consuming soma in copious quantities. According to Hymn 1.32 of the Rigveda, Indra drank large amounts of Soma in his fight with the serpent demon Vritra. The consumption of Soma by human beings is well attested in Vedic rituals. The Rigveda (8.48.3) says:
Ralph T.H. Griffith translates this as:
Cannabis The plant Cannabis is also mentioned in the Atharvaveda-Samhita (1200 BCE) and Puranas (c. 200 BCE) as one of the five holy plants. The Atharvaveda 11.6.15:
'भङ्ग' (bhang) refers to the cannabis plant.
Datura The hallucinogenic Datura plant has also been used in Ayurvedic contexts and are often used to adorn the Lingam in many Shiva temples and festivals like Navarathri. The plant goes through a detoxification process to remove the psychoactive elements when utilized in standard Ayurveda practice. In the Vamana Purana, it is mentioned that the Datura flower appeared from the chest of Shiva and offering it the will remove evil, suffering and wrongdoings. There are also Sadhus who are worshipers of Shiva and sometimes smoke the leaves and seeds of Datura plant, though is done with caution because it can be poisonous and cause very vivid hallucinations (delirium).
Buddhism
In Buddhism the Right View (samyag-dṛṣṭi / sammā-diṭṭhi) can also be translated as "right perspective", "right outlook" or "right understanding", is the right way of looking at life, nature, and the world as they really are for us. It is to understand how our reality works. It acts as the reasoning with which someone starts practicing the path. It explains the reasons for our human existence, suffering, sickness, aging, death, the existence of greed, hatred, and delusion. Right view gives direction and efficacy to the other seven path factors. It begins with concepts and propositional knowledge, but through the practice of right concentration, it gradually becomes transmuted into wisdom, which can eradicate the fetters of the mind. An understanding of right view will inspire the person to lead a virtuous life in line with right view. In the Pāli and Chinese canons, it is explained thus:
Right livelihood Right livelihood (samyag-ājīva / sammā-ājīva). This means that practitioners ought not to engage in trades or occupations which, either directly or indirectly, result in harm for other living beings. In the Chinese and Pali Canon, it is explained thus:
And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood. More concretely today interpretations include "work and career need to be integrated into life as a Buddhist," it is also an ethical livelihood, "wealth obtained through rightful means" (Bhikku Basnagoda Rahula) – that means being honest and ethical in business dealings, not to cheat, lie or steal. As people are spending most of their time at work, it's important to assess how our work affects our mind and heart. So important questions include "How can work become meaningful? How can it be a support, not a hindrance, to spiritual practice a place to deepen our awareness and kindness?" The five types of businesses that should not be undertaken:
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