We live in an age when a divine vision isdismissed as an hallucination, and desire to ex-perience a direct communication with god is of-ten interpreted as a sign of mental illness. Nev-ertheless, some scholars and scientists assert thatsuch visions and communications are fundamen-tally derived from an ancient and ongoing cul-tural tradition. The hypothesis presented heresuggests that humans have a very ancient tra-dition involving the use of mind-altering expe-riences to produce profound, more or less spir-itual and cultural understanding.A cross-cultural survey of ‘‘relevant ethno-graphic literature’’ involving 488 societies in the1970s indicated that 90% (437) of these groups‘‘institutionalized, culturally patterned forms analtered state of consciousness.’’ The highestrates (97%) were among the societies of ‘‘ab-original North America’’ and the lowest (80%)in the ‘‘Circum-Mediterranean region,’’ whichincludes ‘‘North Africa, the Near East, andsouthern and western Europe as well as overseasEuropeans’’ (Bourguignon 1973). A large per-centage of these altered states are producedthrough consumption of psychoactive drug plantsubstances, supporting the idea that ‘‘. . . theubiquity of mind-altering agents in traditionalsocieties cannot be doubted—just as the moodsof industrial societies are set by a balance ofcaffeine, nicotine and alcohol, among many oth-ers’’ (Sherratt 1995a; Fig. 1).Traditionally, the use of the great majority ofmind-altering drug plants has been strongly as-sociated with ritual and/or religious activity; in-deed, ritualized consumption in various forms,may be unequivocally religious, ‘‘as in theChristian Eucharist or the complex wine-offer-ings to the ancestors in the elaborate bronze ves-sels of Shang and Zhou dynast China’’ (Sherratt1995b). Customary, or pre-industrial, motiva-tions for ingestion of psychoactive organic ma-terials have been predominantly dictated by spir-itual and/or medicinal requirements. On the oth-er hand, contemporary, modern use in varioussocieties, especially in those areas affected byWestern Civilization, is often inspired by per-sonal ‘‘recreational’’ desires to experience eu-phoria, and frequently is impelled by peer grouppressure.An early relationship between humans andpsychoactive plants, often within a highly ritu-alized, ceremonial context has been suggestedby a number of authors (Allegro 1970; Emboden1979; Furst 1972; Goodman et al. 1995; LaBarre 1970, 1972, 1980; Schultes et al. 2002;Sherratt 1991, 1995b; Wasson 1968; Wilbert1972; Wohlberg 1990). A number of these au-thors believe this kind of use of consciousness-altering plants provided the inspiration for initialhuman religious experiences, even perhaps threeof the world’s largest religions, Hinduism (Was-son 1968), Judaism (Dure 2001; Merkur 2000),and Christianity (Allegro 1970; Ruck et al.2001). Although this hypothesis and some of thespecific case studies (e.g., Allegro 1970) havebeen widely dismissed as erroneous, others con-tinue to call attention to the importance of psy-choactive drug plant use by humans and the or-igin of spiritual concepts (e.g., Smith 2000, alsosee Rudgley 1994, 1998, and Roberts 2001). Forexample, according to some classical scholars,Christianity evolved within the milieu of Judaicand Hellenistic healing cults, magic, and theMystery initiations: ‘‘All four of these inevitablyimply a sacred ethnopharmacology, with tradi-tions going back to earlier ages of the ancientworld’’ (see Ruck et al. 2001).This relationship with mind-altering organ-isms is very old. It may have even originatedbefore the evolution of our own genus, but moreprobably within the temporal span of our ownspecies well back into the Pleistocene.