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The Psychedelic Community as a New Religious Movement:

The word psychedelic was coined by Humphry Osmond in 1957, its etymological root is meant to indicate the ‘spirit-revealing’ or ‘soul-manifesting’ nature of the chemicals concerned.

We know, beyond all doubt, that many of the users of psychedelic drugs such as LSD, DMT, Mescaline and Psilocin Mushrooms claim that these chemicals cause them to have experiences they describe as spiritually significant: usually in terms of allowing new spiritual insights about the nature of their being and its relationship to experience and the world, or in terms of some kind of spiritual healing effect.

Many, if not most, individuals who repeatedly use psychedelics do so with a primary motivation to explore the spiritual benefits of psychedelics: it is therefore, a part of their spiritual lives. Many of those individuals feel that the drugs themselves are sacred gifts, they use drugs like LSD to bring about experiences and states of being that are somehow “spiritual”,  “mystical” and “divine”.

All around the world, right now, there are individuals who are using psychedelic drugs. Not just individuals though, there is an increasingly cohesive and open community of psychedelic users: all united by the shared belief that they have been benefited by, and will continue to benefit from, psychedelic drugs.

Is it not conceivable that this community of individuals, who use the same sacraments, share similar spiritual motivations, and hold similar core beliefs represent a new religious or spiritual movement? 

Illustrating the unique aesthetic of psychedelic art.

It is, essentially, a ‘New Religious Movement’ (NRM) that is not allowed to become an organised religion. It cannot be given a name, nor can its places of communal gathering be made to explicit. It includes a great variety of belief and practice: but then the religions of Hinduism and Buddhism, even Christianity all show a great variety of forms and expressions also. It has it’s own set of texts, but none are adopted as dogma, there is no cannon: but then many of the historical forms of human spirituality did not have a cannon either. It even has its own unique forms of artistic expression and aesthetic style, rife with themes of transcendence and spiritual discovery.

In Europe, especially in the summer, there are certain festivals attended primarily by the psychedelic community. At these festivals, an obvious form of neo-shamanism manifests itself: complete with music, dancing, and mind-altering chemicals, components of many shamanic traditions from all over the world. In fact, these festivals are becoming increasingly popular all over the world.

One of the implications of the continued growth of psychedelic festival culture is that the community of psychedelic users is becoming, with the help of the internet, more organised and more cohesive. Furthermore, now this ‘spiritual movement’ has community meeting spaces, with their own rituals, traditions, codes and conventions. At these gatherings there is a very strong sense of this community – people care for one another and help one another to have an enjoyable time, there is a sense of shared purpose and unity that is enjoyed by many when the psychedelic community meet.

Some might say “this isn’t spirituality, it is just hedonism’. Verily there are some who attend psychedelic festivals ‘just to have fun’, but there are others who feel, nonetheless, that psychedelic chemicals are an important aspect of their spiritual lives. Furthermore, who is to say that spirituality cannot be fun? Mystical texts from all world religions, including the bible, speak of ecstatic and joyous experiences that are encountered on the spiritual path: the Old Testament even describes singing and dancing as a result of spiritual attainment.

The Psychedelic Community has its own Places of Worship

When I walk down the street of Oxford on a Saturday night I see fighting, I see people throwing up, I hear glass smashing: people become rude, inconsiderate, violent. I have never seen a fight at a psychedelic music festival, I don’t see people stumbling around and throwing up, what I do see is people having the time of their lives and forming lasting bonds with people in the process.

Returning to the issue though, the psychedelic community needs to consider how it can go about becoming recognised for the legitimate spiritual movement that it is so that it can enjoy the same acceptance and according protections that are afforded to other religious communities.

In the mean time, psychedelic spiritualists will continue to be a persecuted and oppressed minority religious group. For walking their spiritual path, they face imprisonment, with all the hardships and consequences-on-life that are entailed by it. Let’s have a brief look at how this persecution came about.

Christian Puritanism & Moral Panics: ‘The War on Drugs’ as Hysteria

We must recognise that for the last thousand years (and then some) the population of Europe has had its native religious/spiritual practices oppressed by the ‘dominator religion’ that is Christianity. Wherever Christianity went it systematically destroyed any competing forms of spirituality: often through violence. In the background, that force is still an undercurrent of our society.

Think about it. The American political system is still so obviously fixated on the values of Puritanical Christianity: that kind of ‘good christian wholesomeness’ that is expected of any presidential candidate, the obsession with ‘sexual misconduct’ on the part those in the public sphere, and wariness of the many other things deemed viceful within the puritanical Christian tradition. Is it a coincidence that this moral panic, this ‘war on drugs’, has come from a country whose dominant spiritual power is a form Christian puritanism?

Like the witch-trials, the ‘War on Drugs’ is another hysterical moral panic: something is judged as evil, all ‘the good people’ respond with unspeakable inhumanity.

A moral panic, and not the first. Can we think of some other examples from history where the Christian majority have deemed something to be ‘evil’ or ‘morally wrong’ and responded with unspeakable violence? The witch-hunts, for example, which also took on a distinctive ferocity midst the North American puritans. The Inquisition, a few hundred years of torture, persecution, inhumanity: based on a response to what is perceived to be an evil.

Perhaps you think the comparison extreme? It’s not like we’re burning people at the stake or torturing them, right? But we do lock people up: vast swathes of people (usually the most socially disadvantaged) all in response to the supposed ‘evil’ of drug-use. As in the inquisition, we interrogate people, we use fear and intimidation to make them betrays other human beings: is it not torture to go through a judicial system and be locked away for decades of your life?

The ‘War on Drugs’ is just another inquisition. The ‘Holy/Good people’ exercising hegemonic domination over ‘the evil people’, and in the process performing unspeakable evils themselves.

Is it not an evil thing to do this to an individual? It is a harmful action after all, to lock them in a prison for years on end. Is the act of imprisoning some one for using psychedelics not, in fact, more evil than that individuals ‘offence’ of using psychedelics?

When an activity carries risks only to oneself, does that make it unethical? If so, are horse-riding and mountain climbing unethical to? Clearly then the idea that drug use is morally wrong cannot be based on the risks associated with their use. If it is not a moral wrong, then to punish people for it is not just, and is unethical.

The ‘War on Drugs’ will be viewed by historians as just another silly moral panic, a hysteria that got carried away with itself, but a hysteria like never before. A hysteria fueled by new mass-media technologies, a hysteria on an unprecedented scale, and one which does an unprecedented amount of harm.

It is interesting to consider the extent to which Puritanical Christianity has been embraced by, what some might consider to be ‘the new dominator religion’, Capitalism; and the extent to which spiritual movements which are perceived to be a threat to capitalism are marginalised, and in this case, forbidden.

Conclusion:

The psychedelic community, as it stands, is a new religious/spiritual movement. Its members are subject to persecution and oppression, as they have been for the last fifty years.

Much of modern drug culture is simply an extension of much older spiritual traditions. Modern Britain has new sacraments now, and its tribal dances are to dubstep from massive sound-systems

This ‘war on drugs’ is just a part of a millenia-old pattern of ‘organised religion’ dominating more spontaneous & experiential forms of spirituality. It manifests the values of the puritanical religious fanaticism which has come to dominate American political culture.

If our Right to Religious & Spiritual Freedom is to mean anything, then it must accommodate entheogenic  and psychedelic compounds , which are an important component to many forms of spirituality.

One source of hope is the increasing unity of the psychedelic community around the world.

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DAVIDCAMERONUKPRIMEMINISTER

On the 26th of May Great Britain will become one of those most cognitively restrictive nations on the planet: the new ‘Psychoactive Substances Bill’ is coming into effect.

For the first time in human history a state has presumed not simply to prohibit mind-altering substances but to draw up a nice little list of the prescribed ‘officially sanctioned’ states of mind you are allowed access to. I contains a feeble selection of”permitted” drugs: tobacco (kills about 100k Brits per year), alcohol (also great), caffeine and a few others.

Apparently it’s okay to consume alcohol until it kills you but to possess anything else is a crime: it might be a rare ethnobotanical that has been used by shamans for tens of thousands of years, it might be a plant used as a sedative by the ancient Egyptians for thousands of years, or it might be the next breakthrough in neuropharmacology. “Whatever it is” it’s a criminal offense to sell it, or to own enough that you can be accused of selling it. Jail time?

The cognitive fascists. Not only are they content to systematically ban various potentials of human experience, now they seek to set up walls that limit the mind so obviously: “nobody seems to notice, nobody seems to care…”. The citizens are so well socialised they know not how narrow their consciousness has become: work, money, buying, planning. Taking care of “the world of the five senses”, meanwhile propaganda has convinced them that the greatest gifts this species has in its possession are evil and dangerous.

The cognitive fascists. They are the witch-hunters of our age: followed in our time, they will be ridiculed by our descendants, seen for the con-artists they are. If you dare to use substances not owned by alcohol and tobacco companies (so that they can tax the people that facilitate your suicide) they will take you, they will arrest you,they will shut you away in a little box they call prison. That’s the kind of people who are running our country: those who want to put more of us in prison for daring to explore and expand our minds with psychedelics.

Nothing should remind the people of Britain of the extent to which they are objectified property of the state by the flagrant limiting of sovereignty over their very conscious minds. Are they your masters? To tell you what you can and can’t do with your own mind?

I think it’s incredibly revealing: how such ministers must see the power dynamic between themselves and the people of this country. Any politician who supports this bill is asserting their right to control your mind, even though many themselves have used the newly censored drugs themselves.

What democratic people would ever sanction such ludicrous impositions on their own freedom?
We are so obsessed with the sovereignty of this nation and so blinded to the metaphysical “land-grab” that is going to occur on the 26th of May, 2016.

On the 26th of March 2016 hundreds of mind-altering substances policy makers know little-to-nothing about will be made illegal. Many are not just drugs but keys to doors of experience that can transform and benefit this species and the people of this nation: doors the government wants firmly closed. Many such substances have been used by your ancestors for countless generations. Many are tools for the expansion of an ever shrinking human consciousness: psychologically programmed and genetically manipulated only to work, consume, and not kick up too much of a fuss.

“Nobody seems to notice, nobody seems to care…”

“We believe that drug prohibition is the true cause of much of the social and personal  damage that has historically been attributed to drug use. It is prohibition that makes these drugs so valuable –  while giving criminals a monopoly over their supply. Driven by the huge profits from this monopoly, criminal gangs bribe and kill each other, law enforcers, and children. Their trade is unregulated and they are, therefore, beyond our control.

History has shown that drug prohibition reduces neither use nor abuse. After a rapist is arrested, there are fewer rapes. After a drug dealer is arrested, however, neither the supply nor the demand for drugs is seriously changed. The arrest merely creates a job opening for an endless stream of drug entrepreneurs who will take huge risks for the sake of the enormous profits created by prohibition. Prohibition costs taxpayers tens of billions of dollars every year, yet 40 years and some 40 million arrests later, drugs are cheaper, more potent and far more widely used than at the beginning of this futile crusade.

We believe that by eliminating prohibition of all drugs for adults and establishing appropriate regulation and standards for distribution and use, law enforcement could  focus  more on crimes of violence, such as rape, aggravated assault, child abuse and murder, making our communities much safer. We believe that sending parents to prison for non-violent personal drug use destroys families. We believe that in a regulated and controlled environment, drugs will be safer for adult use and less accessible to our children. And we believe that by placing drug abuse in the hands of medical professionals instead of the criminal justice system, we will reduce rates of addiction and overdose deaths.”

http://www.leap.cc/about/why-legalize-drugs/

Points: The Blog of the Alcohol & Drugs History Society

The Multidisciplinary Association for Psychedelic Studies (MAPS) is not your typical drug policy reform organization. Since 1986, MAPS has worked as a nonprofit pharmaceutical company to turn psychedelic drugs into prescription medicines to treat afflictions — including postraumatic stress disorder, pain, depression, and even addiction — for which conventional therapies offer little relief. The term “prescription psychedelics” may sound like something out of a 70s science fiction story — politically impossible and culturally strange — until you hear it explained in context by Rick Doblin, MAPS’ founder and executive director.

Points is pleased to have had the opportunity to speak with Doblin about his organization’s relationship to past psychedelic research efforts, its major goals and day-to-day operations (Part II), and the philosophy of addiction and recovery that informs its work (Part III). We proudly present below the first installment of a three-part interview we will showcase over the next week in celebration of MAPS’ 25th anniversary this year. Today, we’ll…

View original post 2,283 more words

The Psychedelic Community as a New Religious Movement:

The word psychedelic was coined by Humphry Osmond in 1957, its etymological root is meant to indicate the ‘spirit-revealing’ or ‘soul-manifesting’ nature of the chemicals concerned.

We know, beyond all doubt, that many of the users of psychedelic drugs such as LSD, DMT, Mescaline and Psilocin Mushrooms claim that these chemicals cause them to have experiences they describe as spiritually significant: usually in terms of allowing new spiritual insights about the nature of their being and its relationship to experience and the world, or in terms of some kind of spiritual healing effect.

Many, if not most, individuals who repeatedly use psychedelics do so with a primary motivation to explore the spiritual benefits of psychedelics: it is therefore, a part of their spiritual lives. Many of those individuals feel that the drugs themselves are sacred gifts, they use drugs like LSD to bring about experiences and states of being that are somehow “spiritual”,  “mystical” and “divine”.

All around the world, right now, there are individuals who are using psychedelic drugs. Not just individuals though, there is an increasingly cohesive and open community of psychedelic users: all united by the shared belief that they have been benefited by, and will continue to benefit from, psychedelic drugs.

Is it not conceivable that this community of individuals, who use the same sacraments, share similar spiritual motivations, and hold similar core beliefs represent a new religious or spiritual movement? 

Illustrating the unique aesthetic of psychedelic art.

It is, essentially, a ‘New Religious Movement’ (NRM) that is not allowed to become an organised religion. It cannot be given a name, nor can its places of communal gathering be made to explicit. It includes a great variety of belief and practice: but then the religions of Hinduism and Buddhism, even Christianity all show a great variety of forms and expressions also. It has it’s own set of texts, but none are adopted as dogma, there is no cannon: but then many of the historical forms of human spirituality did not have a cannon either. It even has its own unique forms of artistic expression and aesthetic style, rife with themes of transcendence and spiritual discovery.

In Europe, especially in the summer, there are certain festivals attended primarily by the psychedelic community. At these festivals, an obvious form of neo-shamanism manifests itself: complete with music, dancing, and mind-altering chemicals, components of many shamanic traditions from all over the world. In fact, these festivals are becoming increasingly popular all over the world.

One of the implications of the continued growth of psychedelic festival culture is that the community of psychedelic users is becoming, with the help of the internet, more organised and more cohesive. Furthermore, now this ‘spiritual movement’ has community meeting spaces, with their own rituals, traditions, codes and conventions. At these gatherings there is a very strong sense of this community – people care for one another and help one another to have an enjoyable time, there is a sense of shared purpose and unity that is enjoyed by many when the psychedelic community meet.

Some might say “this isn’t spirituality, it is just hedonism’. Verily there are some who attend psychedelic festivals ‘just to have fun’, but there are others who feel, nonetheless, that psychedelic chemicals are an important aspect of their spiritual lives. Furthermore, who is to say that spirituality cannot be fun? Mystical texts from all world religions, including the bible, speak of ecstatic and joyous experiences that are encountered on the spiritual path: the Old Testament even describes singing and dancing as a result of spiritual attainment.

The Psychedelic Community has its own Places of Worship

When I walk down the street of Oxford on a Saturday night I see fighting, I see people throwing up, I hear glass smashing: people become rude, inconsiderate, violent. I have never seen a fight at a psychedelic music festival, I don’t see people stumbling around and throwing up, what I do see is people having the time of their lives and forming lasting bonds with people in the process.

Returning to the issue though, the psychedelic community needs to consider how it can go about becoming recognised for the legitimate spiritual movement that it is so that it can enjoy the same acceptance and according protections that are afforded to other religious communities.

In the mean time, psychedelic spiritualists will continue to be a persecuted and oppressed minority religious group. For walking their spiritual path, they face imprisonment, with all the hardships and consequences-on-life that are entailed by it. Let’s have a brief look at how this persecution came about.

Christian Puritanism & Moral Panics: ‘The War on Drugs’ as Hysteria

We must recognise that for the last thousand years (and then some) the population of Europe has had its native religious/spiritual practices oppressed by the ‘dominator religion’ that is Christianity. Wherever Christianity went it systematically destroyed any competing forms of spirituality: often through violence. In the background, that force is still an undercurrent of our society.

Think about it. The American political system is still so obviously fixated on the values of Puritanical Christianity: that kind of ‘good christian wholesomeness’ that is expected of any presidential candidate, the obsession with ‘sexual misconduct’ on the part those in the public sphere, and wariness of the many other things deemed viceful within the puritanical Christian tradition. Is it a coincidence that this moral panic, this ‘war on drugs’, has come from a country whose dominant spiritual power is a form Christian puritanism?

Like the witch-trials, the ‘War on Drugs’ is another hysterical moral panic: something is judged as evil, all ‘the good people’ respond with unspeakable inhumanity.

A moral panic, and not the first. Can we think of some other examples from history where the Christian majority have deemed something to be ‘evil’ or ‘morally wrong’ and responded with unspeakable violence? The witch-hunts, for example, which also took on a distinctive ferocity midst the North American puritans. The Inquisition, a few hundred years of torture, persecution, inhumanity: based on a response to what is perceived to be an evil.

Perhaps you think the comparison extreme? It’s not like we’re burning people at the stake or torturing them, right? But we do lock people up: vast swathes of people (usually the most socially disadvantaged) all in response to the supposed ‘evil’ of drug-use. As in the inquisition, we interrogate people, we use fear and intimidation to make them betrays other human beings: is it not torture to go through a judicial system and be locked away for decades of your life?

The ‘War on Drugs’ is just another inquisition. The ‘Holy/Good people’ exercising hegemonic domination over ‘the evil people’, and in the process performing unspeakable evils themselves.

Is it not an evil thing to do this to an individual? It is a harmful action after all, to lock them in a prison for years on end. Is the act of imprisoning some one for using psychedelics not, in fact, more evil than that individuals ‘offence’ of using psychedelics?

When an activity carries risks only to oneself, does that make it unethical? If so, are horse-riding and mountain climbing unethical to? Clearly then the idea that drug use is morally wrong cannot be based on the risks associated with their use. If it is not a moral wrong, then to punish people for it is not just, and is unethical.

The ‘War on Drugs’ will be viewed by historians as just another silly moral panic, a hysteria that got carried away with itself, but a hysteria like never before. A hysteria fueled by new mass-media technologies, a hysteria on an unprecedented scale, and one which does an unprecedented amount of harm.

It is interesting to consider the extent to which Puritanical Christianity has been embraced by, what some might consider to be ‘the new dominator religion’, Capitalism; and the extent to which spiritual movements which are perceived to be a threat to capitalism are marginalised, and in this case, forbidden.

Conclusion:

The psychedelic community, as it stands, is a new religious/spiritual movement. Its members are subject to persecution and oppression, as they have been for the last fifty years.

Much of modern drug culture is simply an extension of much older spiritual traditions. Modern Britain has new sacraments now, and its tribal dances are to dubstep from massive sound-systems

This ‘war on drugs’ is just a part of a millenia-old pattern of ‘organised religion’ dominating more spontaneous & experiential forms of spirituality. It manifests the values of the puritanical religious fanaticism which has come to dominate American political culture.

If our Right to Religious & Spiritual Freedom is to mean anything, then it must accommodate entheogenic  and psychedelic compounds , which are an important component to many forms of spirituality.

One source of hope is the increasing unity of the psychedelic community around the world.

Psychedelic Press UK

The following article was written by Ido Hartogsohn. He is an Israeli writer and psychedelic activist. His first book ‘Technomystica: Consciousness in the Age of Technology’ was published (Hebrew) in 2009. Hartogsohn is currently writing his Ph.D. on the role of set and setting in the psychedelic research of the 1950s and the 1960s.

Psychedelics and Entheogens are two names for the same group of psychoactive compounds (usually referred to as ‘psychedelics’). These two terms delineate two very different perspectives on the proper way to use these psychoactive compounds.

Psychedelic is a term that was invented by the British psychiatrist Humphry Osmond in 1957, during a correspondence with Aldous Huxley, as the two were trying to find a new designation for the psychopharmacological group of substances which included compounds such as mescaline, LSD, and the psilocybin (found in magic mushrooms). The new name was supposed to replace terms such as…

View original post 2,815 more words

What is drugs education really about? If drugs education were really about harm-reduction then we would objectively compare what science tells us about the effects of various substances since scientific research is undeniably the best method of determining the relationship between various causes and their effects. In this article it is argued that most drugs education in Britain fails to accurately communicate the truth about drugs by becoming unknowingly embroiled in a highly questionable, ambiguous, and complex mission of moralistic social engineering. Drugs education is dishonest, it misleads people, it is biased, and fails to represent the complex histories and realities that surround the issue of the individual’s relationship to mind-altering substances.

For the most part: drugs education, as it stands, works under a very different modus operandi than simply educating young people about the scientifically demonstrable facts about the effects of drugs. Drugs education as it is currently practised is the result of a complex set of interacting dynamics: the socially constructed taboo surrounding drug use and altered states of consciousness, the fact that many of the teachers will be largely ignorant to the realities of drug use, many of the teachers will have a knowledge-base largely gained through their own (frankly, limited) drugs education secondary education, many of teachers will themselves have used recreational drugs in the past and are not at liberty to be honest about it (due to the aforementioned taboo), an increasingly questioned overarching paternalistic political agenda encapsulated in the somewhat revealing term “The War of Drugs”, the endless double-standards surrounding what substances and activities (legal or otherwise) are deemed “too harmful” to be permitted, the list could go on. The elephant in the room undermines much of these drives though, and that elephant is the scientific research about the harms (and benefits) of various drugs.

In illustrate the extent of these conflicting factors, I would like to ask you to have a look at the graph below.

Graph clearly depicting the objective harms of controlled substances

Source: Independent Scientific Committee on Drugs

 

Now the source of this graph is none other than the government’s own scientific experts: Independent Scientific Committee on Drugs, November 2010. It illustrates clearly a number of truths that are somewhat unpalatable to many drugs educators in Britain:

  • Alcohol is, seemingly, more harmful than all other drugs: yet it is a drug that is socially accepted and most of the teachers themselves have used.
  • Cannabis is safer than alcohol or tobacco
  • Both the status of a given substance’s legality or illegality and current drug classification system(Class A, B, etc.) have virtually no bearing on the scientifically demonstrable harms of the substances in question.

Now each of these points is worthy of great exploration and thought: but let’s focus on the last one. If a student with much intelligence about them were to see and understand this graph, the graph showing scientific research, they would instantly see the arbitrary nature of current drug laws. That simple question “why?”, “for what reason?”: it would be enough to thoroughly undermine a “just say no” approach to this issue.

And there are other truths that drugs educators tend to be shy of broaching:

  • Many of the controlled substances have been shown to have medicinal properties, most notably cannabis and some of the “psychedelic” drugs.
  • When compared to high risk non-drug activity there is a clear double standard. The great Professor Nutt was, of course, fired from the aforementioned committee, for (amongst other things) stating that ecstasy is safer than horse-riding! Deaths from peanut butter allergies compared with deaths from cannabis use also serve to demonstrate this double-standard very clearly.
  • There is a clear double standard about attitudes to legal pharmaceuticals, psychoactive or otherwise, in terms of their harms (the P.R. term is “side-effects”) and the likelihood of those harms occurring. Compare, for example, the long list of side-effects for Fluoxetine (the anti-depressant better known as Prozac) to the effects of the responsible use of “magic mushrooms”: decide for yourself which seems more harmful!
  • That there is a difference between drug use and drug abuse.
  • That most drug users do not have their lives destroyed or seriously derailed in any meaningful way by it.
  • People take drugs to have fun.
  • Many of the teachers may have, at some point in their past, used a controlled substance. Their experiences may not have all been bad.
  • The fact that pretty much every one in our society is a “poly-substance user” when considering clearly how people use  alcohol, tobacco, caffeine, sugar, and psychoactive pharmaceuticals.
  • The history of the use of the drugs that are now illegal (“He who controls the past, controls…”?)

o   The use of “entheogens” and “psychedelics” in the students’ ancestors shamanic traditions

o   The potential spiritual significance of altered states of consciousness

o   The use of mind-altering substances by eminent peoples and thinkers of the past and their role in human creative enterprise.

  • The political and historical origins of our drug laws.
  • The complex political nature of drugs prohibition, related concepts such as “Freedom of thought”, “The Harm Principle”, or “cognitive liberty” are never really discussed in the context of drugs education.
  • The political nature drugs education as an agent of socialising and social-engineering.

 

To further challenge our current “just say no” drugs education practices is the vast sea of conflicting evidence students will increasingly be exposed to: drug information from “unapproved” drugs education sites, vastly more access to positive accounts of drug experiences, peer communications, wider access to “legal highs”, potentially enlightened parents, a culture of increasingly normalised drug use, and frequent positive depictions of drugs and “drug cultures” in films which, compared to two decades ago, seems to have massively infiltrated modern cinema at a somewhat suspicious rate.

Let’s face it, “The War on Drugs” is becoming increasingly controversial for a number of reasons; not least of all the recent American states that have ended cannabis prohibition thus rightfully claiming an enormous tax bounty in return! Far be it for teachers to perpetuate a political agenda that should be the subject of rigorous analysis and scrutiny. Far be it for teachers to tacitly comply with the deeply troubling political scheme that is drug prohibition.

If you are an educator, and you want to show your students the truth about drug harm, you should start with the chart shown above. Explore the harms and benefits or drug use fully, be honest about its history, encourage debate about the myriad political issues surrounded in both “The War on Drugs” and the purposes of drugs education. If you are a truly responsible educator, when a student says “I don’t think I’ll ever drink alcohol, instead I’ll occasionally use mushrooms and cannabis because the scientific research demonstrates reduced harm in that choice.” You would leave it be.

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