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The presence and function of pilgrimage in both the worlds New Age and Judeo-Christian religious landscape is incredibly important as it often provides individuals with an opportunity to exemplify and extended their spiritual beliefs and understandings and gives them a chance to create a meaningful, life changing and life affirming spiritual experience. New Age Pilgrimage in particular creates a chance for New Age adherents to explore the choices they made through encountering deep spiritual journeys and experiencing sacred energies through a range of different experiences. We will discuss the appeal of New Age pilgrimage with reference to two sites in particular, the vortex experience in Sedona, Arizona in the United States and the Ayahuasca rituals and journeys that occur all over the Amazon Rainforest in South America. These sites are worthy of looking at because they market two completely different spiritual experiences, but upon closer inspection seem to be important and appealing to the New Age community for similar reasons. The sites are similar because pilgrimages to these areas do not pertain to one strict site or one dogma of spiritual understanding; in fact they do the opposite by providing a large landscape in which individuals can create their own pilgrimage experience. Indeed it seems that the two most enticing factors about both these sites is the fact that they both feed and satisfy every individual’s desires and provide individuals with a chance to make sense of and answer the larger questions about life and the world that people struggle to answer. However both these sites also offer something that is unique to their pilgrimage alone, in Sedona that being the accessibility and ease of choice pertaining to practis...
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...s, Religious Transformation in Contemporary Brazil, Ashgate, Hampshire, 2007
- Ivakhiv, Red Rocks, “Vortexes” and the Selling of Sedona: Environmental Politics in the New Age. Social Compass, vol. 44, 1997
- Ivakhiv, Nature and Self in New Age Pilgrimage, Culture and Religion, 4:1, 2003, From RLST2626 Course Reader, University of Sydney Copy Centre, Sydney, 2011
- Coats, Sedona, Arizona: New Age Pilgrim-Tourist Destination, Cross Currents, 2009
- Tindall, Ayahuasca Pilgrimage?, Roaming the Mind, Journey to Our Origins, weblog, April 2009, < http://www.roamingthemind.com/on-ayahuasca-tourism>
- Sedona Chamber of Commerce, The Allure of Sedona’s Vortexes, Visit Sedona, 2011,< http://www.visitsedona.com/article/213>
- Saunders and Dashwood, A Peruvian Shamanistic Ayahuasca Ritual, Council of Spiritual Practices, 1996, < http://csp.org/nicholas/Shamanistic.html>
During a visit to Mexico, Gordon Wasson, a mycologist, discovered the use of psilocybin mushroom in spiritual ceremonies by Indian tribes. Upon experiencing the spiritual and hallucinatory effects of the mushroom, Wasson returned to the area accompanied by an experienced mycologist, Roger Heim, who managed to cultivate the mushroom once in France and send samples of it to the scientist who had discovered lysergic acid, Albert Hoffman. From the mushrooms, Hoffman successfully isolated two compounds which he further named psilocybin and psilocin. Analogs of these compounds were further synthesized and were employed mainly for psychotherapeutic uses. Many tests on psilocybin were made at Harvard University in the early 1960’s. However, along with LSD, psilocybin became a scheduled substance in 1970, making it illegal. During this time, psilocybin mushrooms became a part of the psychedelic and hippy movement and were used for recreational and spiritual purposes. Research on psilocybin ended in the late 1980’s because of strict rules imposed by the government but recently scientist have started researching on this chemical once more.
Thomas, Gerald, et al. "Ayahuasca-Assisted Therapy for Addiction: Results from a Preliminary Observational Study in Canada." Current Drug Abuse Reviews 6.1 (2013): 1-13.Google Scholar. Web. 14 Mar. 2014.
“A Pilgrim’s Visit to The Five Terraces Mountains”. Making of the Modern World 12: Classical & Medieval Tradition. Trans. Richard F. Burton. Ed. Janet Smarr. La Jolla: University Readers, 2012. 108-110. Print.
In 1785, a Christ Child was said to have appeared. A shepherd boy from the village of Tayankani played with the child, but the child disappeared. The child was believed to have disappeared into a rock that was left with his imprint. This is the story behind the pilgrimage to the rock, but those of our community don’t pay much attention to it. Their purpose in the event is to ‘honor’ their supernatural beings. They pay homage to Rit’i (the snow), Taytakuna (Fathers), and the great Apus (Lord Mountains).
Sabina Magliocco, in her book Witching Culture, takes her readers into the culture of the Neo-Pagan cults in America and focus upon what it reveals about identity and belief in 21st century America. Through her careful employment of ethnographic techniques, Magliocco allows both the Neo-Pagan cult to be represented accurately, and likewise, scientifically. I argue that Magliocco's ethnographic approach is the correct way to go about this type of research involving religions.
1.) Intro: I decided to focus my Religious Ethnography on a friend whom I recently have become close with. Adhita Sahai is my friend’s name, which she later told me her first name meant “scholar.” I choose to observe and interview Adhita, after she invited me to her home after hearing about my assignment. I was very humbled that she was open to this, because not only was it a great opportunity for this paper, but it also helped me get to know Adhita better. I took a rather general approach to the religious questions that I proposed to the Sahai family because I didn’t want to push to deep, I could tell Hinduism is extremely important to this family. Because this family does not attend a religious site where they worship, I instead listened to how they do this at home as a family instead.
Wesson, Donald R. "Psychedelic Drugs, Hippie Counterculture, Speed And Phenobarbital Treatment Of Sedative-Hypnotic Dependence: A Journey To The Haight Ashbury In The Sixties." Journal Of Psychoactive Drugs 2 (2011): 153. Academic OneFile. Web. 23 Mar. 2014.
Speaker. I am a shaman. The MIT Press, Clinton, Massachusetts. 1967. The.
Hofmann, A. (1970, January 1). The Discovery of LSD. The Discovery of LSD. Retrieved May 12, 2014, from http://www.psychedelic-library.org/hofmann.htm
Native Americans are probably the people most known for their use of psychedelic drugs. Being a very religious people, their entire society revolved around the spirit world, and some believed that access to this world was possible by eating certain plants that were abundant in their surroundings. In what are now Mexico and the Southwestern United States, tribes familiarized themselves with mescaline, the active ingredient in the peyote cactus. Another drug that was used by tribes in these and many other areas was psilocybin, the active hallucinogenic ingredient of the mushroom Psilocybe mexicana and other psilocybe and conocybe species that grow on the pacific coast of North, South, and Central America. Ritual use of psilocybin and mesca...
I found that many who have consumed ayahuasca have experienced spiritual revelations in relation to their destiny here on earth as well as how to be the best person they possibly can. This is absolutely amazing, I want to be the best person I can possibly be, and I’ve also wondered at times what my purpose here on earth is, to possibly receive an answer through ayahuasca is remarkable. My Stepmom, who has a very deep spiritual connection recently went to Sedona, Arizona on a spiritual retreat. While she was there she participated in group drumming circles under the full moon out in the desert, as well as group reiki sessions. My Stepmom is a reiki master and her deep connection from her attunements to become a reiki master and the spiritual world is a very unique sight in itself, she often amazes me with her wisdom. While in Sedona, she was able to watch an ayahuasca ceremony. Some of the women she was on the retreat with decided to participate in it. She said it was something she had never seen before, and she also wished that she had participated in it. The spiritual connection between the patient and the Shaman was something that she could see develop over the course of the seven hour ritual, the patients could have walked in telling the Shaman nothing, and by the time it was over. The Shaman basically knew everything about them, from their childhood to every little minute problem in their life. After the ritual, many who participated felt much more centered within their bodies as well as connected to the spiritual world and the
Rosen , Elliot . "The Globalization of Religion." - Inca Religion. N.p., n.d. Web. 21 Nov. 2013.
Pre-Columbian Mexicans used many substances, from tobacco to mind-expanding (hallucinogenic) plants, in their medicinal collections. The most fascinating of these substances are sacred mushrooms, used in religious ceremonies to induce altered states of mind, not just drunkenness.
Winzeler R. L. 2012. Anthropology and religion what we know, think, and question. Rowman Littlefield Publsihers, AltaMira