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Ointment and Holy Incense will be examined, along with Manna and the Showbread. Old Testament Entheogenic Hypotheses The implications of entheogen use in the Bible go beyond ethnographic curiosity. The Old Testament and its

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– 77 . 10.1515/jah-2014-0010 Furst , P. T. ( 1976 ). Hallucinogens and culture . San Francisco, CA . Chandler & Sharp Publishers . Merkur , D. ( 2000 ). The mystery of manna: The psychedelic sacraments of the Bible . Rochester, VT : Park

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still important and unresolved in the study of psychedelics such as the origins of humans' psychotropic plant use and the identity of the psychoactive plants referred to in the Bible. Efron's naivety is evident however, where he wonders if this Biblical

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history of using the entheogenic substance, iboga ( Mash, 2018; Popik et al., 1995 ). In the mythology of the Bwiti, iboga is the tree of knowledge of good and evil, as depicted in the myths of the old testament of the Bible ( Samoniri, 1993 ). The use of

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Kutchins, H., Kirk, S.A. (1997): Making us Crazy. DSM: The Psychiatric Bible and the Creation of Mental Disorders. The Free Press, New York. Making us Crazy. DSM: The Psychiatric Bible and the Creation of Mental

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utanför? (Inside or outside?) A social psychological study of the questioning of religious tradition and group belonginess.) Kálstad, Th. (1974) Johns Wesley and the Bible: A

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a metaphor for the sacred mushroom. Consequently, he postulated that the entire bible was a “hoax,” based on an elaborate secret code woven throughout the story by cryptographers to disguise the mushroom cult. Certainly, earlier scholars

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'acte analytique. La Bible, saint Ignace, Freud et Lacan. Seuil, Paris Aux frontières de l'acte analytique. La Bible, saint Ignace, Freud et Lacan

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experience as articulated in the Hebrew Bible (Old Testament), where there is not one mention of mystical-unitive states. While “potentially useful,” Richards refers to visionary experiences as “apexes of foothills,” whereas his own mystical

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dispersed ( American Bible Society, 1989 ). Diana comes up sporadically through the Middle Ages, always as a way to mock the pagan gods in favor of the superiority of the Christian God. Consider this episode from Gregory of Tours (c. 540–600) who

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