"Telling them not to do it it's like the classic example of the forbidden fruit."
As for why academics call psychedelics "entheogens," Tupper says, "The term 'psychedelic' connotes the art, music and cultural milieu of the '60s. It doesn't capture the traditional uses of shamanic plants such as the ayuashca, peyote, or Salvia divinorum. Entheogen is derived from Greek. Literally, it translates to 'giving birth to the divine within.'"
Jennifer Moss, "Salvia slips into our consciousness," Vancouver Sun, September 20, 2003
With this point, Boire lends his argument to a growing movement of Americans devoted to the use of entheogens. One branch of this movement calls itself "neo-shamanistic" and seeks out shamanic inebriants that have been used for centuries. They cite examples like peyote cactus and psilocybin mushrooms among Native Americans, ibogaine among indigenous Africans, soma in India and ayahuasca in the Amazonian rain forest.
Others are just spiritual seekers who argue that criminal sanctions on the use of these psychoactive sacraments restrict their religious freedom. Some make the argument that the state takes its cue from organized religions, which historically have demonized entheogens because they lessen the need for a clergy to connect God to humanity.
Salim Muwakkil, "A new opposition front in the drug war," Chicago Tribune, January 20, 2003
Bret Blosser, "The return of the peyoteros," Whole Earth Review, June 22, 1992