Mushrooms/Religion

This is what Jack was working on before he passed away. He became interested in this subject after reading John Marco Allegro’s “The Sacred Mushroom and the Cross.”

 

Introduction to the Song of Songs

 

In an exegesis such as this it is the writer’s obligation to clearly interpret the scriptures so one and all can understand what the bible is talking about. In the Song of Solomon it is very clear to us that the writer is explaining his relationship with the mushroom and dealing with the inconsistency of the experience as well as his own abilities to appease the mushroom-god. This book is one that is very important to Christian biblical scholars and Jewish scholars alike as it is said if you can understand the Song of Songs then you are as close as you can be to understanding the mind of god.

To understand the book it is important to know that only select few were revealed the secret coding behind these strange metaphoric verses. To the Jews writing and reading was paramount to their social structure. Every Jew was taught to read and write many languages. Only the Jew was taught Hebrew. The Jews also took on bondservants for a period of seven years. As part of the payment for service they would be taught to read and write, everything except Hebrew, unless they were a Hebrew. So the Jewish system is a closed system and so there were only certain people in the society who could read the cant of cants. Then there are the esoteric meanings behind the texts, the secrets that only certain people would be made aware of. They were taught the secrets of the texts in order to go into the mountains and valleys to hunt their gods, the mushrooms. This was a secret of the utmost seriousness. It was only transmitted orally and each and every person who was taught it swore an oath of secrecy, unto death. Roughly one in a thousand people knew the secrets of the mushrooms; they had to be taught to hunt them so they needed to be taught to read the texts, to understand the codes. This is the real secret behind this book and it is one that is relatively unknown.

This book has received a lot of attention. Every serious Jewish and Biblical scholar has tried his hand at interpreting these texts. A marked amount of scholars interpret it wrong right off the bat because they start to interpret it as a book about sex and sexual relationships. This is an easy trap to fall into as will become clear as we read it but the relationship is between the character and the mushroom. Many of the characters within are mushrooms and flushes of mushrooms growing together under the cedars or pines. They can be described as males or females both male and female as the mushroom itself is a hermaphrodite and alludes to both male and female genitalia.

The primary colors of the Amanita Muscaria are red, gold and white so it is easy to see why they are associated with the dove, which is white with red eyes. The spotted characteristics of the fruit bring us clear associations with the roe deer, which is red and spotted as well as hinds. We can also see clear descriptions of the mushroom’s habitat (pine and cedar trees), as well as its life cycle. The descriptions in these pages clearly allow us to identify the mushroom by color, appearance and habitat and even throughout stages of its development (from small round shaped egg-rock to large red and white/golden upturned bird-cup). This is the only book in the whole Bible that does not mention the words lord or god at least once. Our main contention being that the mushroom is the god of the Bible and that the mushroom is Jesus is by now clear so we can now move forward to saying that Solomon is also a mushroom.

The idea of Solomon as an historical figure is questionable to say the least. Unless you are a biblical inerrantist willing to stretch reported archaeological findings to the extreme, it must be admitted that there is not a single shred of evidence to prove the existence of an Israelite king named Solomon. Nor is there any more for his reported king father David. There is no historical proof that a kingdom of Israel ever existed in the glorious fashion described within the Bible during reign of these mythological kings. The supposed conquests of David’s reign are reported to have stretched from its central capital in Jerusalem to the deserts in the south and north to Syria. Then there was the successive reign of David’s son Solomon under whose guidance there was reportedly a glorious temple, as well as many kingly palaces built in the capital city of Jerusalem. It is this period which is testimony that, once upon a time, Israel resembled a real kingdom and a world force. The Davidic Dynasty, kingdom of Israel and the holy city of Jerusalem, once historically established, form the basis for all later prophecies of a messianic redeemer from the House of David and the divine restoration of the greatness of a once again united Israel. But if David is a mushroom, Solomon is a mushroom, the stories are mythology and the once and future messiah king are all mushrooms then there is an actual factual basis to the story, the mushroom (or its knowledge) will once again find its place among mankind and the new Jerusalem will be established. After all the New Jerusalem does have at its center the mushroom fountain of living waters and each and every person that enters into the city is told to partake of the waters of life (another description of the mushroom in its juice-drink form) freely. So it can be said rather seriously that the identity of Solomon as an historical figure is a mushroom and therefore a fact.

The Song of Solomon is reported to have been written in reference to an encounter with an angel by Solomon. This is an encounter with the mushroom. This encounter infuses the consciousness with the consciousness of the mushroom or the god and also blends the consciousness with the heavenly host. This is why the narrative constantly switches around between being the first person to the second, to a group, and back to the first person, then even becoming the voice of multiple personalities. Far from being indication of schizophrenia, the narrative is clearly showing that the merging of consciousness is a group mind experience just as in John, when one eats the body of Jesus and drinks his blood, the son is in the father and the father and the son are one.

The Middle East was not always as desert an area as it is (and perceptively seems) today. At one time there were millions of cedar trees in Lebanon, now there are only 400. The crusades against the Cedars of Lebanon is one of those little discussed historical facts that must be understood in order to know how the Amanitas could have been so popular to the religions of the area. This book refers a lot to the cedars and mountains of Lebanon because this is the important information setting the stage for our narrative. The Cedars of Lebanon were misclassified by early botanists and are actually a member of the pine family. They are host trees for the Amanita muscaria and have been revered for thousands of years for this very reason. Below the Cedars is where the ancient peoples discovered god and they returned year after year to find god again.

Song of Solomon 1

 

1 The Song of Songs, which is Solomon’s.

 

Our narrator starts by telling us that this book is a song and that it is Solomon’s. We can recognize thereafter that the chapters repeat themes and ideas nearly in a verse/chorus fashion. Perhaps the book was originally sung during festivals as it is reported to have been popular particularly during Passover. The Jews commonly sang songs at celebrations; Jack’s family lineage includes the lead canter in Europe during the 1800s who developed the song melody of the Colnidra. Sometimes the book is referred to as the “Cant of Cants’ because it means song and also the term “cant” is related to the word chant. Chant being the religious form of prayer or religious worship that is done in singing, chanting or tonal inflections.

 

2 Let him kiss me with the kisses of his mouth: for thy love is better than wine.

 

We immediately notice the first reference to intoxication, wine. The love is better than wine relates to the intoxication, mental, physical, emotional, and spiritual effects of the mushroom. This will become clear as we see the theme repeated. The effects are the love given to the recipient of the kiss. We also see the first potential misunderstanding that the kiss is a physical kiss given to our narrator by an undisclosed person.

 

Kiss (kisses) in the Song of Songs is the Hebrew word nashaq that means to attach or connect. To connect oneself in this sense is not merely to touch lips or even to deeply kiss but to connect in a much deeper sense. Nashaq is also connected in this sense to the Hebrew word nasaq that enlightens us further to the deeper meaning because nasaq means to catch fire, burn or kindle. The red/golden color of the mushroom has been associated with fire the world over and fire is a much used euphemism for the mushroom because of this, as well as the internal heat it produces in the imbiber. The mushroom’s association with fire cannot be stressed enough, nor can we emphasize enough the sweating produced when you take it and the heat that accompanies this.

 

3 Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.

The mushroom’s taste and smell is often referred to as honey like, sweet and good. The savour (also related to the word ‘saviour’) means smell, taste and even perception and/or understanding. The ointments in the old world were spices and perfumes, yes, but also these were medicinal anointings of oil that was infused with any manner of psychoactive or medicinal compounds. The word “ointments” in the Song of Songs is the Hebrew word shemen [connection to semen?] which means an oil (particularly olive oil) based ointment, grease or liquid.

 

This word is also related to the Hebrew word Shaman meaning to shine (as ones skin shines when it is covered in oil). We cannot miss the connection here with these oils and the word Shaman. Shaman is an Ural Altaic (Siberian) word for medicine man and this connection with the Hebrew term for anointing oils is quite interesting. Shaman as a medicine man is properly a Siberian healer-sage-mystic-holy man. The Siberian shaman’s primary healing and divinatory tool is the Amanita muscaria mushroom. It can be used as an ointment to absorb the active alkaloids trans-dermally (a very effective method especially for someone that is sick and can not keep down any food).

 

As previously discussed in the chapter on virgins, the mushrooms themselves are the virgins and it is through the entheogenic ointments that the virgins give their love-gift.

 

4 Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.

 

The mushroom whisks away the imbiber to otherworldly states of consciousness. These altered states can be considered realms, kingdoms, houses and chambers for the consciousness to enter. The king (another term for the mushroom identity) has taken him into his realm of consciousness or, more figuratively, brought our narrator into his chambers. Upright, in this verse, can be understood as the mushroom standing upright upon its pillar (stem). The love (or as previously stated), the ‘experience’ will be remembered more than wine surely describes the effects of the mushroom as compared to the simple and not very remarkable effects or experience of wine.

 

5 I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.

The term Jerusalem here is actually a state of mind rather than a place. The daughters of Jerusalem are the mushrooms and he/she/it that is black is the mushroom. Black as the tents of Kedar is reference to the forest canopy of the cedar trees (actually pines) under which the mushrooms grow.

 

6 Look not upon me, because I am black, because the sun hath looked upon me: my mother’s children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.

When the mushrooms grow to full cycle they begin to melt. Past their prime and beaten upon by the sun they begin to turn black. The full strength of the sun is the kiss of death for the mushroom. “Don’t look upon me” is reference to the picker to stay away from the black, rotting mushrooms. The first person of the mushroom is explaining why it has rotted (turned black) so as to add a story the mushroom has rotted because of disfavor, charged as the keeper of the vineyards (patch of mushrooms) the little black one kept not his own vineyard and has paid the price by turning black with the sunshine and becoming undesirable.

 

Now the story shifts gears and takes us into another scenario:

 

7 Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?

“Oh though whom my soul loveth” is none other than our mushroom god who feeds the soul with gifts of wondrous experience. It is not a simple love but a love of the soul that compels our narrator at this juncture to inquire as to the whereabouts of his desire. “Tell me where though feedest… where thou makest thy flock to rest” questions where to find the mushrooms, the flock of mushrooms at rest. We have in this verse our first reference to the mushroom as a sheep. The flock is the patch of mushrooms “the flock rests” and the young mushrooms resemble a flock of sheep because they are white and fluffy. The mushrooms grow in patches (or rings) because the fresh mycellial growth (the living organism growing in symbiosis with the roost of the host trees) spreads itself around the tree and only the new growth (like on a fruit tree) produces the mushroom fruit. So the fruit grows in groups under the trees. Our narrator plays a little game of jealousy here with the insinuation that if the one flock can’t be found there are others where that one came from. Turning aside to the flocks of thy companions” is a tease to find another mushroom or flock of mushrooms.

 

8 If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents.

Our narration takes a shift to the mushroom’s perspective and responds to the quest of where the flock rests. If the location is unknown, the searcher (who is now designated as a female, or “fairest among women”) then one should look for a single footstep, then the next and the next until the whole flock rewards one. The mushrooms as footsteps (like stones across a grassy meadow) lead the way to where it is safe to ‘feed thy kids’ besides the shepherds’ tents, another description of the hitherto fore sought after mushroom patch. The reference to kids (baby sheep) as being fed in the mushroom patch indicates the young mushrooms that are still fruiting rather than the fully developed or past their prime (rotting) ones previously mentioned.

 

9 I have compared thee, O my love, to a company of horses in Pharaoh’s chariots.

Wheels within wheels, Mazzaroth references aside, the mushrooms resemble a wheel with its many spokes and round wheel design. The colors of the Pharaoh’s chariot may have varied but golden and red would surely have been a popular combination. A Chariot bedecked in red and gold, pulled by a white horse creates quite the illusion of a mushroom come to life. A certain observer with a keenly connected eye might imagine the chariot as a giant mushroom going across the landscape.

 

10 Thy cheeks are comely with rows of jewels, thy neck with chains of gold.

The spots on the Amanitas are faceted and pyramidal rather than being round. They resemble jewels, especially when grouped into rows or patches and the neck (stalk) of the mushroom is adorned with the universal veil that can resemble chains of gold. The Hebrew word translated here as jewel is chelya and comes from the Hebrew chaliy (jewel, ornament) that describes the ornamented looking cap of the mushroom.

 

11 We will make thee borders of gold with studs of silver.

The narrative takes on the mushroom flock perspective (group mind, as in ‘we’) and describes mushroom identification and what to look for as to be easily recognized. The cap-ridge of the mushroom having a golden color right below the red of the cap and above where the gills end is another identifying characteristic in our “Solomon’s field guide to the Amanitas”. The studs of silver again refer to the patches on the cap that are often a silvery/grey color of white.

 

12 While the king sitteth at his table, my spikenard sendeth forth the smell thereof.

Spikenard is an Oriental Valerian (Nardostachys Jatamansi). “Modern pharmacists from Valerian sp. extract Valium” and Spikenard has numerous uses as a natural herb. Some uses are for insomnia, pain relief, depression etc. Although Spikenard has flowers that are red/purple and could be indicating the mushroom’s color, it is more interesting in this regard that we are receiving instruction that the mushroom emits a smell like Spikenard. The smell of Spikenard is like earth and the earth smells like mushrooms (mold, fungus etc.). “Table” in this verse is the Hebrew mecab, meaning round about or to compass about and table. The table is the round mushroom and the king is its title, sitting. Also the table stage is the mushroom when it is fully developed and ready for picking. The smell begins to be noticeable at this stage whereas before it is ripe the smell is almost negligible (more harvesting instructions).

 

13 A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts.

Myrrh is another aromatic resin used as incense. The color is described as reddish-brown or yellowish-brown. These are the colors of the mushrooms. Mushrooms are called breasts because of their shape but also the word breasts herein is from the Hebrew “shad/shod” which derives from “shuwd” meaning to swell up (as mushrooms swelling up very quickly to large rounded semi-spheres.

 

14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi.

Engedi is a place in Palestine and we may visualize this as the mushrooms being described in patches therein but going to the original Hebrew here clarifies this quite well. The vineyards of Engedi are the mushroom patches, yes, and the word Engedi breaks down in the Strong’s Concordance to deriving from two words En (Ayin) meaning a ‘fountain’ (the perfect physical description of the mushroom) and also “eye” another mushroom metaphor plus Gedyi meaning a kid or small goat, previously discussed as a mushroom metaphor. According to the Oxford Dictionary “The shrub called ‘camphire’ in the 1611 version of the Bible is now identified with the Lawsonia inermis or henna-plant, N.O. Lythraceæ.” Henna is a plant used in dying the skin red so a cluster of henna (red) is a patch of several mushrooms in the vineyards of the fountains and kids.

 

15 Behold, thou art fair, my love; behold, thou art fair; thou hast doves’ eyes.

The fair one, the love and desire of our original narrator (now returned to wind up the first movement) hast dove’s eyes. The dove is white and its eyes are red. Unless there is a special meaning and particular reason that associating red eyes with being attractive we can rest assured that the fair one is none other than the red and white Amanitas. In fact all throughout the scriptures and in every painting the dove is the mushroom.

 

16 Behold, thou art fair, my beloved, yea, pleasant: also our bed is green.

The fair one, red and white, nestled into a bed of green (the grass of the patch) awaits discovery by those who search and desire to know its whereabouts.

 

17 The beams of our house are cedar, and our rafters of fir.

The host trees for the mushrooms are cedars and firs. The beams of their houses and their rafters (indicating they are above them, and the mushrooms below) tell us finally the specific abode of the mushroom patch, under the cedars and fir. Our narrator in the end has become one with the mushroom and now speaks in the person of all the characters in the song, from the revealed abode.

 

Song of Solomon 2

 

1 I am the rose of Sharon, and the lily of the valleys.

Chapter two begins with direct narration by a mushroom, the rose of Sharon, the lily of the valleys. But this is not the Amanita muscaria this is another psychoactive mushroom, the Psilocybe cubensis. Psilocybe grows in cow dung in the Middle East and, according to the Oxford dictionary, Sharon is a form of Sharn, which means dung, but particularly, cow dung. Also, Sharon is an area of land that is flat. From the sea to the mountains the land of Sharon is flat valley land used for farming and raising cattle. So we have a new character entering the song and picture of our cast. The Psilocybe grows in the valleys and particularly where we find herds of cattle. Sharon is found in the Bible six times and every time it is associated with grazing animals, herds and flocks. The “rose” is a metaphor for the Amanita muscaria mushroom but now we find the rose as a generic mushroom metaphor connected to the dung-loving Psilocybe species and the valleys where they graze. Lilies are also known to be psychoactive and, along with their cousins the lotus ,can be found throughout eastern religious artworks. So we can properly read this line as “I am the mushroom of the dung.”

 

2 As the lily among thorns, so is my love among the daughters.

Taking again the narrating position of the first person, the Psilocybe is compared to the Amanitas. Psilocybe mushrooms are smooth capped and compared to the faceted-bump covered Amanitas of the mountains they are as a lily among thorns. The Psilocybe is also described here as love and as such is compared to the Amanitas that are called once again the “daughters”.

 

3 As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste.

More comparison between species ensues now associating the mushrooms with apples (or apple trees) comparing them to all the other trees of the forest. Mushrooms are always associated with umbrellas, parasols and shade-trees partly because of the sensation that you get bigger and smaller as part of the experience. To “sit down in the shadow with great delight” is to take the mushrooms and experience the effects. This is done with great delight as the Psilocybe species tend to make a person laugh and experience great joy and delight. The Psilocybe is also a mushroom that can be eaten fresh (right out of the cow patty) and they taste very good… even sweet.

 

4 He brought me to the banqueting house, and his banner over me was love.

The intoxication appears to be agreeing with the experiencer and as is typical with the Psilocybin compounds, there is still a separation between the experiencer and the mushroom. The tone of this dialogue is more single positioned now; it is not jumping back and forth as before.

 

5 Stay me with flagons, comfort me with apples: for I am sick of love.

Psilocybe mushrooms are shaped in the primordium stage rather like a bowling pin. The “flagon” is a vessel to hold liquids (wine, strong drink, etc.) that is also shaped like a bowling pin, or, just like a Psilocybe cubensis when young. “Stay me with flagons” is reference to a choice made and a plea for coercion to stay in the company of the valley dwelling Psilocybe rather than going again the mountain realm of the Amanitas. Comfort me with apples is another statement to that effect and “I am sick of love” references the vomiting associated with both types of mushrooms but most likely in this case it is reference to the Amanitas.

 

6 His left hand is under my head, and his right hand doth embrace me.

Oftentimes when one is in the throws of the mushroom experience vomiting occurs and sometimes you require assistance of a monitor or babysitter to help you through the dissociative stages when vomiting can be fatal if you are lying on your back. The way to help someone through this stage best is to hold the person with one arm embracing the person around the belly from beside and the other hand holding the head up so they don’t bang their head on the ground or go face first into the bucket. The previous verse references being “sick of love” and this verse describe the effects and events of being sick of the mushrooms.

 

7 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.

The daughters of Jerusalem are the Amanitas but in another sense they are those waiting for the Amanita season (after the winter when the snow in the mountains has receded). The roes and hinds are both mushrooms. According to the early 1900s Webster’s dictionary, the roe is a red to reddish brown deer and hind is a female red deer (of which the male is the “stag”). Also, there is reference to spots with the word ‘hind’ as it is also any of various groupers (a species of fish) with spots. Deer are associated with Amanita muscaria and Amanita pantherina and are known to eat them. The “roe” is a “red deer” with white spots and the “hind” is also a red deer with spots. “Stir not up, nor awake my love, till he please” is reference to going out to pick the mushrooms before the season is right. As we will see, the season is nearly upon our narrative and the valley dwelling mushrooms will soon be set aside for the Amanitas once again as the spring arrives.

 

8 The voice of my beloved! Behold, he cometh leaping upon the mountains, skipping upon the hills.

The voice of my beloved is the thunder (proclaiming the approach of the mushroom season after the rains). The word here for “voice” is the Hebrew “qowl” or “qol” and means a cracking, loud sound and specifically thunder. Thunder has been considered the voice of god in many religions, particularly the Abrahamic religions. There is a related sound that was also considered to be the voice of god and that is the rumble of a volcano. But here we see why the voice of the lord (the thunder claps) calls his followers to the mountains as his approach is near. He comes “leaping upon the mountains, skipping upon the hills” the mushrooms as footsteps dot the landscape and the season is once again in full swing. The word translated here as “leaping” is the Hebrew “dalag’ which means “to spring”. To spring is another perfect description of a growing mushroom as it grows like a spring of living waters from the ground.

 

9 My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, showing himself through the lattice.

We discussed the roe (red, spotted deer) earlier and the hind (female red, spotted deer) and now we are told the beloved is as a young hart. A “young hart” is the stag (male deer) and when young it is also red with white spots. “Behold he standeth behind our wall” explains that the mushrooms are found outside the house or the city walls but, even more interestingly, the mushroom stands without the mental boundaries (walls) of understanding to the general populace. “He looketh forth at the windows” implies that now that the season is in full swing and our narrator knows that the mushrooms are flushing, figuratively it is also looking for the hunters. Looking into the windows describes the mushrooms visible through the windows of the house, city or holes in the wall of dogma separating the people from the mushroom god. The mushrooms pushing up through the pine needles under the conifers spread them apart as the mushroom rises, this creates a lattice effect as the mushroom begins to peek out from its hiding place.

 

10 My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.

 

The voice of the beloved is the thunder that says to rise up and come away to the mountains. The voice of the thunder indicates that the mushrooms are popping.

 

11 For, lo, the winter is past, the rain is over and gone;

The winter has passed, the rain is over and gone (at least for the moment). It is springtime and with the rains of spring comes the first mountain mushroom season of the year. The winter is fine for mushrooms in the valleys because the elevation is too low to freeze out the mushroom fruiting.

 

12 The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land;

The turtle is a turtledove (”Columba palumbus”) and it can be white with red eyes. Also the turtledove can be blue with purple-brown belly feathers resembling the Psilocybe colors. The Hebrew for turtle used here is “towr” or “tor” a ringdove or turtledove. Of particular note here are the varieties of colors of turtledoves. They can vary from pure white to blue and purple and even bright golden in parts. These are all colors of the mushrooms so, as with apples, roses and lilies, they may be used to represent Amanita muscaria, Amanita pantherina or Psilocybe species. The voice of the turtle is a metaphor for the voices of the gods, the mushrooms, the thunder of the storms that indicate rain and mushroom hunting season.

 

13 The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.

Tender grapes are white, nearly translucent, like the gills of a mushroom before they begin to ripen through the summer. These are further indications to look for when watching for the mushroom season to come into full swing. Once the signs are all right it is time to “come away” to the mountains to seek the mushroom god in its native habitat.

 

14 O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.

If you really get into the finer points of hunting amanitas in the field, you will find that they love rocky terrain. In the geological evolution of the planet, first there is the lava, and then plants begin to break down the lava by shooting rootlets into the rocks and cracks of rocks. One of the first trees to break down rock is the pine tree (host for Amanitas). Mushrooms are also quite powerful organisms and can even crack fairly large sized rocks right in half. Since the pine tree has hundreds of mychorhizzal symbionts associated with it, it is perfect for breaking down rocks into soil. But the mushrooms are often found in the clefts of the rocks. Another mushroom associated with the pine is the Boletus edulis (King Bolete) and these giant mushrooms also do a great job of breaking apart rocks. The Boletes are also a great indicator species for finding the Amanitas because if the Boletes are fruiting, the Amanitas are not far away, unless the deer have found them first (another reason to “get the up to the mountains” quickly when the time is right, after a storm. This is because the competition for the mushroom gods is stiff in the great outdoors. The “secret places of the stairs” is another way to describe the rocky habitat that is preferred by the Amanitas. Natural terrain resembling stairs is common in rocky areas and this is prime hunting ground for the mushrooms.

 

15 Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.

Foxes, again, are red and white (actually red with white spots) in color, particularly the little foxes. One must take the little foxes because when the mushrooms are ripe they need to be picked. Otherwise the mushrooms beyond their prime begin to disintegrate, turn black and rot (as previously discussed), then the rot can spread to the good mushrooms close by, eventually ruining the whole patch. Then you must wait for another fruiting. But if you remove the mushrooms as they are ready, the new ones will keep coming up and this is ‘Keeping the vineyards” or “tending the flock” properly. You wouldn’t want to ruin the tender grapes (tiny fruiting bodies) by letting the mushrooms beyond their prime infect the newbies.

 

16 My beloved is mine, and I am his: he feedeth among the lilies.

It seems quite clear that to feedeth among the lilies is to eat the mushrooms among the mushrooms but further investigation reveals that the Hebrew word for feedeth is “raah” which means not only to eat but to tend the flock or tend the mushroom patch to its full yielding potential (as mentioned above).

 

17 Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.

We have already clarified the roe and the hart (stag) both as red spotted deer. The deer are associated with the Amanitas around the world; particularly there is a large body of information from Wasson regarding the Siberian Reindeer. The deer resemble the mushrooms in color and appearance, so to be as a deer upon the mountains of Bether. Bether is a place in Palestine but the Hebrew “Bether” also means a “craggy place.” This indicates a mountainous, rocky area and, as we discussed previously, a “rocky” place is what the mushrooms prefer. The first words “until the day break” indicate that this is a reference to something happening during the night. The narrator asks his beloved to, during the night, “turn” which is the Hebrew word “cabab” which among its definitions are to change, stand and cause to come about. All these are prompting the mushrooms to mature overnight so when the day comes again they will be as the roe and hart, fully matured, ready for harvesting.

 

Song of Solomon 3

 

1 By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.

By now we know that “him whom my soul loveth” is none other than the mushroom god. Without the mushrooms the god cannot be found. Our narrator seeks him in his bed at night and this clearly indicates a search in the recesses of the mind, perhaps in dreams but certainly it is a search of the consciousness, and it is search in vain.

 

2 I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not.

Once the search in bed is determined fruitless it is time to go looking in the physical world. The first search is conducted within the city, through the streets and in the broadways. This search also proves to be fruitless and so our narrator takes his quest beyond the confines of the city.

 

3 The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?

The watchmen are described as going round about the city and they found our narrator along his journey. Surprisingly, he asks if they have seen “him whom my soul loveth” as if perhaps it was common knowledge among the watchmen.

 

4 It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me.

Finally our narrator finds the mushrooms and only a little ways outside the city. The find is precious and won’t be let go of until it is brought into the mother of the narrator’s house, into “the chambers of she who conceived me”. A potential for a misunderstanding this verse as a physical, two person encounter exists here if one is not adept at understanding the real nature of the song.

 

5 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.

6 Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?

A “pillar of smoke” is another wonderful description of the mushroom. “Pillars of smoke coming out of the wilderness” is a good question and the mushrooms are the answer. The mushrooms come out of the wilderness as pillars of smoke and there is none other. This analogy was previously used in Exodus during the Israelites flight from Egypt in which the presence of the Lord (traveling with the Israelites) appeared as a pillar of smoke by day and a pillar of fire by night, both descriptions of the mushroom with its fiery red cap atop the pillar-like stem and the fluffy cloud-smoke (like) covered cap atop the pillar (stem). Perfumed with Myrrh and Frankincense indicates the mushrooms are ripe for the harvest (we discussed previously the odor of the ripe mushroom). Also Frankincense is a gum resin that is obtained from trees, two of which are the pine and the fir.

 

The powders of the merchant are not your average powders because our Hebrew word translated here as “powder” is “abaqah” and it means specifically light particles (as volatile). Volatile according to the Oxford Dictionary means “flying” or to “fly”, capable of flying or volant. It also can mean to easily change from one state of mind to another (consciousness altering). The common name for the Amanita muscaria is the “Fly Agaric” because of the sensation of flying that it produces but also because it is reported to stupefy houseflies (muscaria from the Latin musca, fly). So there is only one that comes out of the wilderness as pillars of smoke, has a distinctive smell and can be related to the flying powders of the merchant, the Amanita muscaria mushroom god.

 

7 Behold his bed, which is Solomon’s; threescore valiant men are about it, of the valiant of Israel.

8 They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.

9 King Solomon made himself a chariot of the wood of Lebanon.

The mythological King Solomon is none other than the Amanita muscaria mushroom. He is the Sun god Sol and the son of the Sun, the mushroom. Before we explained a chariot looking like a mushroom and now the story explains that Solomon made a chariot out of the wood of Lebanon. The wood of Lebanon is cedar. Early botanists misclassified Lebanon Cedars. They are members of the pine family, but the wood of Lebanon being used to fashion a chariot is simply the tree that produces the Amanita muscaria. The mushroom is the chariot that takes the consciousness on a spiritual (out of body) flight.

 

10 He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.

The stem and gills of the Amanitas (both muscaria and pantherina) are a translucent white with a slight tinge of silver to them. “Silver pillars” is a very good description of the mushroom stems. The bottom thereof of gold describes the bulbous base that has yellow in it, as does the pyramidal shaped warts on the top of the cap. This color variation (from all white spots to yellow-gold) even has its own subspecies (variety) name in the Amanitas (Amanita muscaria var. flavivolvata). The covering of purple is the canopy or top of the cap. Going to the original Hebrew translated as “purple” we discover that the word “argaman” or “argevan” translates purple to be a “scarlet”. Scarlet is absolutely the cap of the amanita. The cap is often associated with blood, due to this color of red. Scarlet is the color of blood in the arteries, whereas the color of the blood in the veins is crimson. (Properly said of the crimson venous blood, the color of arterial blood being scarlet.) Both crimson and scarlet describe the cap color variants of the Amanita muscaria. In the last part of this verse we have the “midst thereof paved with love.” The Hebrew word for “paved” is “ratsaph” which means to tessellate or embroider with stones, pave as a mosaic work of art. The mosaic is created by using many stones fitted near each other to form the work. The pyramidal shaped veil fragments on the cap of the Amanitas is strikingly this, a mosaic of what appears to be oddly shaped stones that, were the cap shrunken back down,would fit perfectly back together. The related Hebrew word “ratseph” is a red hot stone used for baking and s the related word “resheph” which is a lightning bolt.

 

11 Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.

The Crown of Solomon

Song of Solomon 4

 

1 Behold, thou art fair, my love; behold, thou art fair; thou hast dove’s eyes within thy locks: thy hair is as a flock of goats that appear from Mount Gilead.

The repeated verse including “dove’s eyes” is again reference to the mushroom cap. Now we have also reference to the dove’s eyes within the locks (of hair). The locks are the spots on the cap that resemble fur, wool or hair on top of the mushroom. Dove’s eyes within the locks is reference to the bright red cap that is visible within (between) the spots on the cap. A flock of goats is a group of mushrooms and Mount Gilead is again referring us to the dung loving Psilocybe. Gilead is a Hebrew word (name) “Gilead” coming from two Hebrew words “gal” which is a heap of stone or dung and “ed” or “uwd which means a witness or testimony and to stand upright. The mushroom itself is not compared to the goats atop the mountain or we could easily conclude that the mushrooms are the goats in its natural environment (atop a mountain). Instead the hair (bumps on the cap) are compared to the goats on the mountain. So our flock of goats is a group of mushrooms which stand upright in the heap of dung like the bumps (hair) atop the Amanita cap (the bumps being the mushrooms and the rounded (mound) cap being the dung heap. Our narrator is comparing the Amanitas to the Psilocybe that were found during the winter in the dung mounds while the beloved (Amanitas) were hibernating for the winter in the mountains.

 

2 Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them.

Teeth here is the Hebrew word “shen” and refer to a tooth that is sharp. The bumps on the Amanita cap are sharp and pointed. The flock of sheep is the bumps on the cap and they are as if even shorn (uniform in appearance) and they are as if they have come up from the washing. The washing refers to the rains that are necessary before the mushrooms “come up”. The word translated here as “washing” is the Hebrew “rachtsah” or “rachats” and the meaning is washing or a washing pot. The mushroom cap resembles a pot filled with red (blood) and the sheep (veil fragments) look like sheep floating on top or coming up (emerging) from the (red) full pot. Washing in a Biblical sense is the washing away of sins by the blood of the lamb so the bumps are as white sheep that have emerged from the blood cap washing. Both “bear” and “twins” in the Hebrew are the same word “taam” which means to duplicate or multiply and, as with any desirable substance, the hope is for it to multiply “and none is barren among them”.

 

3 Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of a pomegranate within thy locks.

The lips are the round red (scarlet) mushroom caps. Lips is Hebrew “sepheth” and means boundary, lips or border. The edge of the mushroom is red and like threads running between the white patches. Speech is the Hebrew “midbar” which means pasture. The temples in this verse are not temples of worship but the temples on the side of the head, in other words, the sides of the mushroom cap. The Hebrew word translated here as temple is “raqqah” and has only one meaning, the side of the head. Temples within the locks are again the red cap of the mushroom and, like a piece of Pomegranate, deep red, visible in between the white patches (locks) that resemble wool. All these metaphors are relating the mushroom cap as the top and curving down to the edges or sides (temples) of a head, flecked with white patches of wooly hair. In between the wooly patches the red of the cap is visible.

 

4 Thy neck is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men.

Since the previous verse discussed the mushroom cap as the top of the head, it is only right that we proceed to discuss the neck as the mushroom stem. The neck is tall and slender just as the mushroom stem. Armoury is translated from the Hebrew “talpiyah”which means “to tower” or “something tall.” The word also can be used to denote the plural and is then defined as “armoury”. This then indicates several things that are tall (armoury) or one slender, tall thing. To say that the tower is like it was builded for an armoury upon which hang a thousand bucklers (shields) is a play on numbers. “A thousand” can also mean “one” and the buckler/shield is again a perfect analogy for the mushroom cap because a buckler is a round conical shaped shield. So in the plural “all shields of mighty men” is an allusion to a company of a thousand mushrooms, all bucklers towered/armoured with the stems.

 

5 Thy two breasts are like two young roes that are twins, which feed among the lilies.

Two breasts like young red deer with white spots among the lilies is clear as two mushrooms in their native habitat. There is argument about what lilies they are talking about in this book but lily also used to mean any plant that springs up, or any flower, so the question about what specific lily receives mention here is nearly unanswerable. Besides, really, the whole cant is primarily about mushrooms.

 

6 Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.

Until the daybreak and the shadows flee away our narrator will be going up to the mountain of myrrh (the yellow-red-golden mushroom) and to the hill of frankincense (which as previously shared is a gum resin exuded from pine and fir trees). The point here is to go to the mountains where the pines and fir can be found and, so too, the Amanitas.

 

7 Thou art all fair, my love; there is no spot in thee.

The word “spot” here would appear to be a contradiction in describing the Amanitas for harvest, but the Hebrew word translated in this verse as spot is “muwm” and it actually means a stain or blemish. Our coded “Mushroom Hunting Field Guide” explains that the ones to pick are the perfect specimens, those without blemish, fully ripened and ready.

 

8 Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens, from the mountains of the leopards.

Our narrator is bringing the mushrooms from the mountains of Lebanon, bringing them away from the mountains of cedars and pines. Looking from the top of Amana, Shenir and Hermon, all mountains of Lebanon. The Hebrew word translated here as lions’ is “ariy” and it means specifically a young lion. Young lions are spotted as are leopards; they are also golden or tan/red as the color of the Amanitas. One of the mountains is called Amana and this is very close to the Latin name of the Amanita. In fact, if you insert the word “it” in there the name is complete. This is only interesting in a sense of commonalities that would most likely be considered coincidental by academics. One might also draw the same interest to the Egyptian god Aman and his consort Amanit and even the word for underworld Amenta. Somewhere along the lines it just might be that all these words are somehow related.

 

9 Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck.

Our narrator continues with his poetic license to refer to his beloved now as his sister and spouse. The eyes and the chain of the neck are both descriptive of the mushroom that ravaged our narrator’s heart. The heart, it is known today, has many of the same receptor sites for psychoactives as the brain and there is much more work to be done in this regard. A ravaging of the heart is descriptive of the effects that the mushrooms have upon the heart. This can be realized in the religious artworks depicting Jesus with the glowing, radiating and exposed heart. The heart itself is another homologue representing the mushroom and it bears mentioning.

 

10 How fair is thy love, my sister, my spouse! How much better is thy love than wine! And the smell of thine ointments than all spices!

Love, as previously explained is the spiritual experience provided by the sister, the spouse, the mushroom. It is emphatically proclaimed here to be far superior than the love (experience) afforded by wine. The word “smell” here (and throughout this song) is the Hebrew word “reyach” to smell and it comes from “ruwach” which means to “make of quick understanding”. As reported before the ointments are not your average ointments and, in all likelihood, this is referring to the “flying ointments”.

 

11 Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon.

Of course the smell of the mushroom would be like Lebanon because of the pines and cedars where the mushroom grows. The lips reference was explained earlier and the association of the lips dropping like a honeycomb is reference to the veil fragments that appear to be dripping off the edges of the mushroom cap (lips). Honey and milk are under the tongue is reference to the red cap (tongue) under which if you section the mushroom cap you will see under the red is a layer of yellow-gold flesh (like honey) and below that the color of the flesh is white, like milk.

 

12 A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed.

Here we have reference to a spring shut-up and a fountain sealed. The allusion to the mushrooms by using the descriptive term ‘fountain’ is apparent and a fountain sealed is drawing us the picture that it is ‘as if frozen in time’. It appears as a fountain but it is not running water. Instead it is a fountain sealed. This is the same as a spring shut-up; it appears as a spring but does not run with water. A garden enclosed is one that is protected. The fact that the mushrooms are a secret, their identity and description protected in code, is testament to the garden enclosed.

 

13 Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard,

14 Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:

15 A fountain of gardens, a well of living waters, and streams from Lebanon.

The “fountain of living waters” is one of the most profound and important secret descriptions of the mushroom. It is shaped like a fountain and contains the living waters (it is 90% water and it is literally alive). So to wind up this chapter we have a listing of the various descriptions of the homologues used for the mushrooms as describing that that is found within the protected garden, a “fountain of gardens”. Streams from Lebanon represent the waters of life that flow out of the forested areas via the carriers sent to fetch them. The secret remains a secret because of these coded messages.

 

16 Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits.

Song of Solomon 5

 

1 I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.

Our narrator is ready to imbibe. Coming into the garden is the metaphor for this as will become apparent. After gathering the myrrh with the spice its time to eat the honeycomb with the honey, to drink the wine with the milk. No one would really be drinking wine mixed with milk. Wine here does not mean the common wine, made with fermented grapes. The Hebrew word translated as wine is “yayin” and it means intoxication as well as wine, there are lots of various types of intoxication besides alcohol. In the ancient world the herbalists knew very well what the chemist knows today, that some alkaloids are soluble in water and some are not. Those alkaloids that are not water-soluble are soluble in alcohol. Wine and strong drink are both terms used to describe liquids that can carry a wide variety of intoxicating substances. The party has begun in this verse; our narrator has invited friends (real or imagined) to join in.

 

2 I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.

Amanita intoxication has a particular effect that is unique to most substances. The body tends to fall asleep but the mind is wide-awake. Here this effect is described, as the heart being awake while the person is asleep. The voice of the beloved knocking is another description of this stage in the intoxication. Also we see the common switching back and forth between first person narrative and second (the beloved). “Open to me my sister, my love, my dove for my head is filled with dew” brings out all sorts of wild speculation as to what is going on in this part of the song. As previously explained these are all homologues for the mushroom and “open to me’ means to allow entrance into the heavenly realms while “head filled with dew” means the intoxicant is in full swing and the peak experience is at hand. Another effect that the mushroom produces in abundance is sweating. “Locks filled with the drops of the night” is none other than the profuse sweating associated with the Amanita muscaria intoxication.

 

3 I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?

To put off ones coat is to become free, how can you put it back on afterwards? This is what is happening to our narrator. The intoxicant has propelled the imbiber into a state of divine grace, into the heavens, the presence of the Lord. When this happens the clothes come off because it is a natural effect. Don’t be surprised if you are in the company of someone that takes the Amanitas and they strip off all of their clothes and run around naked. When Adam and eve became ashamed of their nakedness in the Garden of Eden they covered themselves. This was the sign that they had fallen from divine grace. The same metaphor is the washing of the feet. To wash ones feet is to become purified, cleansed, washed from the bondage of sin. When you take the Amanitas and become one with god it becomes very difficult to return to the mundane world, once again become defiled and willingly put back on the clothes of that fall from divine grace.

 

4 My beloved put in his hand by the hole of the door, and my bowels were moved for him.

Suddenly comes the urge to defecate. The mushroom inside is wanting out thus are the symptoms described as “My beloved put in his hand by the hole of the door” expelling the mushrooms can be a traumatic experience and strange as it may seem to the uninitiated this requires mention (as evidenced by or narration) thus the resulting explanation “my bowels are moved for him” is not shockingly out of place but a simple fact of life and of the experience.

 

5 I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock.

The effects are subsiding quickly and so the initial impulse is to open the lock again, take more mushrooms and regain the experience. The Hebrew word translated here as “handles” is “kaph” and means an empty hand or the hollow of the hand. This seems to indicate that there were no more mushrooms. The “hands dropped with myrrh, and my fingers with sweet smelling myrrh” is another reference to the sweating. The mushrooms being inside the body and the sweat and excrement coming out of the body as the experience subsides was ample reason for the conclusion that the spirit and presence left the body by these means.

 

6 I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer.

The effects have clearly subsided here and our narrator is again looking for the beloved but he is nowhere to be found. Not only are there no more mushrooms but the presence in the consciousness is clearly withdrawn. My soul failed when he spake is an indication of another phenomenon associated with the experience. When the peak experience is happening there are glimpses into other realms. But the downside is that it is not possible to remain in the states of ecstasy. Leaving these realms of delight can be traumatic and it carries weights of being unworthy, unprepared and unable to stay, as well as feelings of rejection. ‘My soul failed when he spake” is reference to precisely this. This is compounded by the experience subsiding “my beloved had withdrawn himself” and then the rejection of “I sought him, but I could not find him; I called him, but he gave me no answer.” This calling after and going to look for (seeking) him is about to get our narrator into trouble because in this state of mind you do not want to leave the safety of your home. Unfortunately, this is exactly what our narrator does. “I sought him, but I could not find him” describes his leaving his house to go looking in and about the city.

 

7 The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me.

“I sought him, but I could not find him” describes the search but those unsympathetic to the inebriated narrator found him instead. For whatever reason they wounded and smote the unfortunate searcher and the experience has gone from bad to worse.

 

8 I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love.

It’s not any wonder that our narrator is sick of love after stumbling around the city babbling about losing the beloved and inadvertently coming upon some bad apples that decide to beat up our love-lorn and inebriated psychonaut. This entire section of the song is meant to caution anyone who decides to take the mushrooms. It is not a good idea to go walking around the city asking people to help you.

 

9 What is thy beloved more than another beloved, O thou fairest among women? What is thy beloved more than another beloved, that thou dost so charge us?

This chastising attitude seems to be coming from another point of view. Someone is asking what it is about the mushroom that makes it so special (presumably to endure the hardships and turmoil that goes along with taking it). The question is coming from the “daughters of Jerusalem”, the mushrooms. “What is thy beloved more than another beloved, O thou fairest among women?” is observing the attitude of the one who has taken the mushrooms as a love-lorn female that is conceited in thinking she is the “fairest among women”. This admonition accompanies the observance of a supposed exclusivity in the relationship because of a vain attitude. “Who are you to call this mushroom yours?” and “what is so special about your mushrooms compared to any other mushrooms in the patch (the daughters of Jerusalem)?” asks the mushroom inquisitors. The statement “thou dost so charge us” implies that the mushrooms are offended by the one who took the mushrooms, had a rough time and blames the beloved, rejecting the mushrooms for deserting in time of need.

 

10 My beloved is white and ruddy, the chiefest among ten thousand.

White and ruddy, the chiefest among ten thousand is a high and mighty position or at least a high and mighty opinion. The word translated here as “ruddy’ in Hebrew is “adom” and it means rosy-red (as should by now be expected) and this word comes from the Hebrew word “adam” the name of the first man in genesis and it also means red or to be made red.

 

11 His head is as the most fine gold, his locks are bushy, and black as a raven.

A head as the most fine gold describes the golden colored cap of the mushroom (especially after being dried), and “locks bushy, and black as a raven” describes the mushroom that has pushed its way through the pine needles (after a rain) and the pine needles (which are black when wet) are stuck to the cap of the mushroom, like black hair on the top of a head. After the mushrooms are dried and take on the golden hue if the pine needle fragments are still on the cap they are stuck for good. You can shake the mushroom all you want and they will not fall off, just like hair you can shake your head but the hair doesn’t fall off.

 

12 His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.

The eyes of doves washed with milk is the red mushroom cap with the spots of white veil fragments fitly set (evenly spaced throughout the cap). Were this a person being described, red eyes would not be a flattering statement. On the contrary, eyes as the eyes of doves would be deep bloody red and if this is not describing a serious illness it would be some sort of broken blood vessels. It is, however, an apt description of the mushroom, especially if you consider that the Hebrew word translated here as “eyes” can also mean a fountain (as previously explored).

 

13 His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.

Cheeks are down lower on the face and so this is describing an unopened mushroom cap. The lips dripping with myrrh describes the bottom (edges) of the cap with veil fragments hanging along the edge (lips).

 

14 His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires.

Hands, translated here from the Hebrew word “yad”, indicate an open hand (as opposed to a closed fist). This is descriptive because it denotes the opened mushroom cap. If you have rings on your hand the gems are on the top of the hand, just as the gems (veil fragments) are atop the mushroom cap.

 

15 His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.

The legs as pillars represent the stem of the mushrooms. Again, as we have seen before, the legs are like pillars. The pillar reference is an ongoing theme because it is one of the distinctive attributes of the mushroom and makes for great descriptive metaphor. To describe the stems (pillars) as legs made of marble describes the white marble-like color and texture of the stems. These pillars (legs) are set upon sockets of fine gold because the base of the mushrooms looks like a bone socket, precisely like a knee or ankle joint. This is a great metaphor because the universal veil fragments on the cap, as well as the socket-like bulbous base at the bottom of the mushroom, can be golden-honey colored. The reference to a countenance as Lebanon, excellent as the cedars provides description of the location of the plants.

 

16 His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.

Again our narrator praises the beloved. Despite the turmoil of the nights events and the rigors of discomfort that accompany the intoxication, as well as the ordeal with those unsympathetic to the strange effects of the intoxicant, the beloved is still considered as a friend and its appearance considered lovely.

 

Song of Solomon 6

 

1 Whither is thy beloved gone, O thou fairest among women? Whither is thy beloved turned aside? That we may seek him with thee.

The narrator here questions the whereabouts of the beloved, wanting to go on a hunt with our previously intoxicated wanderer. Who it is that is asking is not clear but it appears that the answers are only going to be given in code.

 

2 My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.

The beloved may have gone “into his garden” but it is unlikely that he can be found by anyone that is not adequately trained to recognize him. Although these answers would be clear to an initiate it is not certain whether the inquisitor is in the know.

 

3 I am my beloved’s, and my beloved is mine: he feedeth among the lilies.

“Feeding among the lilies” is describing the location of the beloved. The mushrooms feed as long as they are still planted in the ground, even among the lilies. Just as any lover would proclaim “I am my beloved’s, and my beloved is mine” is not really answering the question. It seems as if the location is not going to be revealed except in metaphor in this line of questioning.

 

4 Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.

Thou art beautiful, comely and terrible all in the same package, wonderful. Sounds like quite the Tirzah (Hebrew for an Israelitess) an army with banners describes our landscaped mushroom patch, red and white mushroom caps dotting the landscape.

 

5 Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead.

The narrator appears to be saying to turn away because of embarrassment due to the appearance one has after being beaten up. Now again we have the comparison to the Psilocybe mushrooms (the goats as the mushroom in the dung heap (Gilead).

 

6 Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them.

7 As a piece of a pomegranate are thy temples within thy locks.

These repeated phrases describe again the Amanitas, the color, spots and further descriptive terms of the same.

 

8 There are threescore queens, and fourscore concubines, and virgins without number.

The virgins without number are the mushrooms. The Amanita muscaria was thought to be a virgin because it grew without seed. It was born without any visible reference and until the microscope was invented there was no other explanation for its miraculous appearance. We saw how our narrator described the mushroom patch as a group of shields upon towers now they are described as females. The threescore queens and fourscore concubines are all mushrooms in the patch. Threescore queens refer to the royal red and white robed royal plants, those of the largest stature. There are threescore counted as sixty or six (depending on how you wish to read it) of these beauties. Then there are fourscore counted as eighty or eight (again depending on how you want to read it) concubines. The Hebrew word for “concubines” is “pilegesh” and it means concubine and paramour. Paramour means for love and truly references being in love with. Often throughout history there are queens and then there are concubines. The queens are considered the official wife but the concubines were always the true love interest. Paramours rarely received the position of authority and often didn’t want it. They represent true love and free love. It was not evil or bad in any way to have several lovers and love interests and the concubine/paramour were revered just as highly as a queen in a personal sense. There were also male paramours and this too was socially acceptable.

 

9 My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her.

To understand that each and every time the mushroom grows it is the god, it is the son of God, and it is the god of the universe takes a bit of getting used to. This is why in the description the mushroom is the one and the only one. Whenever the mushroom is referred to in the female sense it is the top of the mushroom that is being talked about. The top half is female and the bottom (stem) is the male half and is hence referred to in the male sense.

 

10 Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?

Army with banners describes the mushroom patch. The relation to the sun and moon has color inference (the sun is golden and the moon is white and also the mushrooms before they expand look like the moon and also when the cap is bisected from the stem the center spot where it was broken off resembles the moon. The entire underside of the cap looks like the sun with the gills projecting outwards.

 

11 I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded.

The fruits of the valley would usually be associated with the Psilocybe, dung-loving mushrooms, but the spring season is fruiting time for another mushroom that is just as remarkable. The garden of nuts is likely referring to the ground below the Lebanon oak. We would expect the oak to be mentioned in this book because it is the host tree for the Amanita pantherina. Oaks grow all over Lebanon and even in the valleys and produce acorns that many consider to be nuts. The fruits of the valley in the garden of nuts would be the pantherina because of the mention of pomegranates, nuts and the valley.

 

12 Or ever I was aware, my soul made me like the chariots of Amminadib.

Amminadib is a name that only appears once in the Bible and the translations vary and it only occurs in “Song of Songs”. On the one hand it is thought to be the name of a person whose chariots were noted for their swiftness. Amminadib is rendered in the margin “my willing people,” and in the Revised Version “my princely people.” The Hebrew word Amminadib is a compound of Ammiy and Nadiyb meaning “my people (is) liberal (or free)”. The chariots having previously been described as a metaphor of the Amanita muscaria mushrooms these chariots may be a reference to the Amanita pantherina because they are usually a little smaller than the muscaria, grow faster and are associated with tribal people that are free (the Celts et. al.) as compared to the muscaria worshiping middle-Eastern religions with their extensive systems of laws and conduct. It is very notable that Amminadib phonetically is very close to Amanita (which can be pronounced Ammanida).

 

13 Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.

The Shulamite has been a subject of much debate over the years and as far as we know there is no definitive answer to what the word means or its origins. We can clearly see that the Shulamite is the mythological bride and mushroom. “As it were the company of two armies” can be seen as the army of Amanita muscaria and the army of Amanita pantherina. The history of these two mushrooms and their host tree worshippers would certainly indicate that there is something underlying this antagonism between the cedar/pine (Amanita muscaria) worshippers and the oak (Amanita pantherina) worshipers (but this is far too much to go into in great detail here). We must also make note of another army that would be the Psilocybe cubensis and these appear to be neutral and utilized by both cultures (adding the Psilocybe semilanceata [Liberty Caps] in the European region).

 

Song of Solomon 7

 

1 How beautiful are thy feet with shoes, O prince’s daughter! The joints of thy thighs are like jewels, the work of the hands of a cunning workman.

We have to assume that this is not as it appears on the surface unless somehow complimenting girl’s feet as beautiful must be appended with the “with shoes” qualifier. The word translated here as “feet” is the Hebrew “paamah” that can also mean wheels.

 

2 Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of wheat set about with lilies.

The underside of the mushroom resembles a belly and the cap resembles a goblet. The image of a goblet, champagne glass, grail cup as the mushroom turns upwards is the reasoning for the “holy grail” mythologies. The “wanteth not liquor” refers to the mushroom effects dominating the experiencer, liquor is the furthest thing from the mind when you are in the throws of the mushroom intoxication.

 

3 Thy two breasts are like two young roes that are twins.

Two breasts that are like two red deer with white spots is very clear. It could be possible that it is complimentary to flatter someone with the statement that their two breasts look like two red deer with spots but this is rather nonsensical unless you realize that our narrator is describing two red mushrooms with white spots.

 

4 Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim: thy nose is as the tower of Lebanon which looketh toward Damascus.

Now the neck is described as a ‘tower of ivory” this may be considered as a compliment if a long white neck is something very attractive, and this is not unreasonable. However, to have a nose like the tower of Lebanon might not be considered attractive. Bathrabbim is also a pomegranate and the “gate of pomegranate” refers to the gateway through which the pomegranate (mushroom) takes you.

 

5 Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.

The name Carmel is the Hebrew word “Karmel” and it is a mountain in Palestine but is also translated as “fruitful field” or “plentiful”. The head looking like a hill is consistent with the mound-shaped references, “head upon the is like Carmel”, Carmel being shaped like a mountain (dome).

 

6 How fair and how pleasant art thou, O love, for delights!

7 This thy stature is like to a palm tree, and thy breasts to clusters of grapes.

Palm trees have been used to represent the mushrooms back as far as Egypt and beyond. Even today in the Architecture of malls across the country they are used in this fashion but the general population has no idea about the esoteric symbolism about setting up a miniature mushroom adorned city. It’s rather akin to setting up the city of New Jerusalem with lots of astronomical numbers and calculations encoded in the architecture and ground-plan.

 

8 I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;

Apples is another mushroom homologue, the 2001 book “The Apples of Apollo” by Ruck, Staples and Heinrich makes the case of “apple” being an ancient name for the mushroom as well as “Apollo” notwithstanding the evidence that is given to us by artists throughout the centuries who clearly depict the Amanita muscaria as the “fruit of the tree of the knowledge of good and evil”. It makes a lot more sense that commonly the “apple” is depicted as this fruit but for some reason no Biblical, Jewish or Islamic scholar says it really was an apple.

 

9 And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.

This verse makes one of the most descriptive “Shamanic trance” statements in the entire Bible. The “wine goeth down sweetly, causing the lips of those that are asleep to speak”. Wine may be an intoxicant that loosens the lips but this is another story all together. When a Shaman (person) goes into trance the spirit of the plant takes over and the person is literally asleep (and unaware of the goings on) while the plant (god) spirit takes over and says whatever it wishes. The importance of this verse can’t be underestimated and the fact of what it is revealing is concise.

 

10 I am my beloved’s, and his desire is toward me.

In the spirit of devotion to the mushroom our narrator expresses devotion and assumed reciprocal feelings.

 

11 Come, my beloved, let us go forth into the field; let us lodge in the villages.

12 Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.

This verse repeats previous themes and each repeated fragments reflect going on the mushroom quest, going forth into the field, lodging in the villages, to the vineyards and seeing if the vine flourish, if the tender grapes appear and if the Pomegranates bud forth.

 

13 The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.

The song of mushroom devotion has already mentioned lilies, the species (and the related lotus) contains many well-known psychoactives and now “Mandrakes” take the floor. Mandrakes have been a popular as a psychoactive all over the Near-East, Middle East, Europe, North Africa and to the Himalayas. The Mandrake (Mandragora officianarum L.) is known for its anthropomorphic root (resembling the human body) and thus it is connected to the “Doctrine of Signatures” (as above so below). The “all manner of pleasant fruits, new and old, which I have laid up for thee” could be simply fruits (pears, apples, etc.) but taken in context with everything this song is relating it would be non-contextual to assume fruits are only fruits here. Fruits are mushrooms (the mushroom is the fruiting body of the plant) and Psilocybe as well as Amanita sp. are commonly dried for storage (also in the case of the Amanitas they must be dried or cooked before consuming).

 

Song of Solomon 8

 

1 O that thou wert as my brother, that sucked the breasts of my mother! When I should find thee without, I would kiss thee; yea, I should not be despised.

The narration is now addressing the mushroom directly in relation to the bad experience related in the chapters above. The first line “O that thou wert as my brother, that sucked the breasts of my mother” is attempting to draw a picture for the mushroom that were it as a brother, very close, having suckled the same breasts then “I should not be despised”. The mushroom spirit (the beloved) fled the scene at the end of the experience and was nowhere to be found when the watchers were beating up the narrator. It is no wonder our narrator feels deserted and despised after this ordeal and the innuendo is clear that this has not been forgiven or forgotten. The reference to the previous experience without the city is made clear by the statement ”when I should find thee without, I would kiss thee”. Our narrator is clearly distraught about this event.

 

2 I would lead thee, and bring thee into my mother’s house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate.

Another verse easy to misunderstand with illusions of sexual favors is really referring to how our narrator would have treated the situation were the roles reversed, drawing parallels to friends taking care of friends during the vomiting stages of the mushroom experience in the next verse. There is also a reference here to “spiced wine” that is drugged wine.

 

3 His left hand should be under my head, and his right hand should embrace me.

The upset psychonaut is explaining how one should be treated when intoxicated on Amanitas, ‘His left hand should be under my head, and his right hand should embrace me” explains the correct way not to allow the intoxicated tripper to die from asphyxiation and keep from puking on himself. Remembering ”when I should find thee without, I would kiss thee” from verse one makes it clear that this is exhortation about these previous events. The Amanita muscaria mushroom experience is inconsistent and it bears repeating that this is like throwing the dice between Paradise and Purgatory.

 

4 I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.

Now we will refer you back to the previous discussion of this nature. To not wake the mushroom until he please is not to take the mushrooms until they are ready (ripe for the picking) as evidenced by numerous other analogies in this song but there is another meaning. The mushrooms are “fountains of living waters” frozen in time. The events of the previous experience are being analyzed and interpreted as “the mushroom was not ready to be awakened” and so the experience went awry. Lots of people get upset when they are awakened in an untimely fashion and wind up in a bad mood (woke up on the wrong side of the bed). Here our narrator is trying to figure out the mushroom’s ambivalence to the events in the light of their presumed mutual love.

 

5 Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee.

To “come up” (exactly the growth pattern of the mushroom which as it grows it “comes up”) out of the wilderness, leaning upon her beloved is a reference to the pine or cedar tree. “Her beloved” is the host tree in this verse. “I raised thee up under the apple tree” requires connecting the word apple for the mushroom and thereby identifies the “apple tree’ as the pine/cedar (also this is the real meaning of the word “Pine-Apple”). So under the tree is where the mother (tree) brought up the mushroom “there thy mother brought thee forth: there she brought thee forth that bare thee” connects the host trees with the mushrooms.

 

6 Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.

The seal is a bond between the mushroom god and the partaker. The mushrooms are described as coals of fire with a vehement flame. The mushroom god of Israel is a jealous god (according to Jewish and Biblical texts) and this is one interpretation that is used to explain why the experience is inconsistent (pleasure or pain).

 

7 Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.

The waters here describe the profuse sweating that accompanies the Amanita experience. Floods drowning the love are the intense salivating that accompanies the same. Despite the discomfort that some parts of the experience bring with it, the love of the mushroom god prevails. Here it also comments that you can’t buy love and even if you gave everything you own it would be worthless (and despised). The emphasis here is the “love” as the mushroom experience cannot be purchased. One may be able to buy or trade for mushrooms but this will not buy the atonement (at one-ment) and favour of the fickle mushroom-god.

 

8 We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?

 

The narration has again shifted to the position of the mushroom or the collective mushroom consciousness) and discusses again the ripening of the mushrooms. The little sister here is not ready for picking and so the question is what to do about it?

 

9 If she be a wall, we will build upon her a palace of silver: and if she be a door, we will enclose her with boards of cedar.

 

All of the above describes a waiting, nurturing and tending of the garden until the sister becomes ripe. Enclosing her with “boards of cedar” describes the mushroom as it becomes bigger and the environment of cedars that surround the developing fruit.

 

10 I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.

 

Again the same narrative (mushroom collective consciousness, Solomon, the beloved, the Lord) now has breasts like towers and finds favor, meaning has become ready for harvesting.

 

11 Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver.

 

Baalhamon is a combination of two Hebrew words “Baal” and “Hamon” meaning “master (of the) multitude”. Solomon, being the mushroom (lord), would stand in charge of all mushroom patches.

 

12 My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.

 

Our narrator is acknowledging that there are many others working towards the same goal, an amicable, consistent, blissful love affair with the mushroom. One considers oneself a keeper of the garden once you find a mushroom patch. Solomon is the mushroom, none other, yet Solomon is the god of every mushroom patch. Every single mushroom is Solomon. Every single mushroom is the one and only god of the universe every single time. In the mind of our keeper there must be lots of others in the same circumstance “thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred (like me)”.

 

13 Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.

 

As the point in doing the mushrooms is to build a relationship with the “beloved” (Lord of Hosts) hearing the voice of the mushroom god is logically considered the best way to keep on the right side of the lord. Everyone assumes that someone else must be able to hear it because sometimes the experience is glorious and descriptions of these types of trips flood the ancient texts. But how to keep a consistent heavenly buzz has always been the question.

 

14 Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.

Their taste, medicinal effects and smell distinguish spices. In fact, the Hebrew word translated here as spices is “besem” which translates as spices, smell, fragrance and sweet odor. The Amanita muscaria has a very distinct odor when dried, sweet, a bit pungent and yet quite pleasing (pleasant). In the final verse our narrator is calling to the mushrooms to return (make haste) as one does throughout the year, particularly through the dry summer and the frozen winters.

 

Introduction to the book of Jonah

 

The narrator of the book of Jonah is unclear. As with so many other books of the Bible; the narrator is the Lord, or as we otherwise understand it, “The collective mushroom consciousness”. So we might expect the narrative to jump around again in the same manner as the “Song of Songs”.

 

Jonah 1

 

1 Now the word of the LORD came unto Jonah the son of Amittai, saying,

2 Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me.

There are many things used as oracles by people in the Middle East including the “Urim and Thummim”. The Jewish Priests used this device to divine many things of the Lord. When the scriptures say “The word of the LORD” came to someone and said something it must be considered a major event. Something has happened that someone thought important enough to record and, through the course of time, the event has remained. The question is, what is this really saying? Communication with gods over the course of human history is an enigma only because the religious authorities of the world have ignored the true means of communication, the real gods of the ancient world, plants. The voice of the Lord was thought to be in the thunder and the rumbles of a volcano These voices were understandable under the influence of plant Entheogens. But the description of the communication here is “the word”. “Word”, in the Hebrew translated here is “dabar”, one of the definitions is “oracle”. It is not unusual to note that Jewish Priests, as well as Christians, used oracles; oracles are the norm, not the exception. There are many oracles whereby a Prophet, Seer, Shaman, Priest, Sage, Mystic or Yogi claim to receive the direct revelations from God. Most often these visions manifest in death to rebirth scenarios, playing the hero, villain, saint and savior. The most widely used (and prolifically reported) oracle (all over the planet) is the Amanita muscaria. As the Amanitas are the mainstay of visionary experience and contact with the Lord in the Bible, we interpret this first verse to say, “Jonah took the Amanitas and manifested the Lord” Also, the name of Jonah’s father is “Amittai” and we can hardly ignore how close this name resembles Amanita. The name Amittai translates as “habitually speaking or disposed to speak the truth; observant of the truth; truthful. The father would be properly the Amanita as, when the mushroom is consumed, the father (god) and the son (consumer) become one. As is the metaphorical role of many Biblical persons, Jonah is called on a mission to warn the city of Nineveh (cry against it) because the city, or the people’s wickedness has come to the attention of the Lord. Nothing is said of Jonah’s previous connection with Nineveh but it follows that in his mind they had been very naughty and needed rebuking. As we will see, Jonah was conflicted about this idea and so he explored the idea of going somewhere else and ignoring his call.

 

3 But Jonah rose up to flee unto Tarshish from the presence of the LORD, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the LORD.

Here we see Jonah running away from the voices inside his head. Running away from the presence of the Lord, mentally heading for Tarshish by way of a ship from Joppa. Jonah knows it is futile to try and run away from the “presence of the LORD” (since the lord is inside his head) but our protagonist thinks to do exactly this. Could this have all really been in his mind? A dream? Perhaps, this is a vision experienced on Amanita muscaria? This is exactly the case, as it shall become apparent throughout the decoding of the book. The Hebrew word here translated, as “presence” is “paniym/paneh” and one definition of this word is “shewbread”.

 

4 But the LORD sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken.

The “ship” as is recorded in the Middle-Eastern traditions of Buddhism and others is the vessel that carries the soul to Nirvana. The metaphor is a spiritual journey when one goes into the depths of hell or the heights of bliss (Nirvana) as a meditation on some important aspect (or lesson) of life. The metaphorical large, slow boat to Nirvana is the Mahayana Buddhist path. This path is reportedly one of many lifetimes of study whereas the lightning-fast boat is called Vajrayana. The Vajrayana path is reported to possibly deliver Enlightenment in a single lifetime through the use of the mushrooms (Vajra). The word “Vajra” (Tibetan “Dorje”) is the Lightning Bolt and this is metaphorically the Amanita muscaria. A tempest within the metaphorical ship is mental imagery of the tempest of the soul going through a life changing experience. We will keep this in mind as we discuss the events to come and the tempest that Jonah is about to experience.

 

5 Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that were in the ship into the sea, to lighten it of them. But Jonah was gone down into the sides of the ship; and he lay, and was fast asleep.

The tempest brings on visions of paranoia and Jonah sleeps deep within the ship. Jonah see is his vision everyone is praying to their gods and only Jonah knows that it is his own god that has brought on this storm. The mariners of the ship are multiple aspects of Jonah’s own personalities (argumentative states of ones own consciousness). Throwing the wares into the sea is symbolic for casting away beliefs and baggage from the past which bogs down the mind and spirit.

 

6 So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? Arise, call upon thy God, if so be that God will think upon us, that we perish not.

These events are taking shape as Jonah manifests an authority figure to be asked “What meanest thou, O sleeper?” The Hebrew word translated here as “meanest” is “damah” and it means to devise. This word and this question insinuate Jonah is creating the entire scenario in his head. The Hebrew word translated here as “sleeper” is “radam” and this is no ordinary sleep. Radam really means to be cast into a death-like sleep. It means to be stunned or stupefied (the exact word always used to describe what happens to flies when they eat the Amanitas) with sleep or death. This is the sleep of an Amanita trip, a rare type of sleep uniquely described by this statement. Jonah is manifesting an authority figure that demands that he pray to his god or perish. Jonah thinks himself to be holding back his powers and sleeping while everyone is about ready to perish. Of course everyone else has failed to stop the storm by praying to his or her gods, Jonah considers himself to be the only one able, he was, after all, trying to escape his glorious calling

 

7 And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah.

Jonah must be discovered as the source of the troubles so the cast decides to cast lots (divine the answer by throwing stones – another form of oracle). As the events unfold, Jonah appears to have been aware of the goings on, as he was hiding deep within the ship while things began to focus upon him. Jonah now takes center stage as the cause of all the troubles.

 

8 Then said they unto him, Tell us, we pray thee, for whose cause this evil is upon us; What is thine occupation? and whence comest thou? what is thy country? and of what people art thou?

Now Jonah is under interrogation, the mental processes of his past are unfolding in the unfortunate scenario of him being blamed for the evils that have befallen all of mankind (symbolically represented as the inhabitants of the ship). This is known in esoteric circles and Shamanic ritual as “The Trial”.

 

9 And he said unto them, I am an Hebrew; and I fear the LORD, the God of heaven, which hath made the sea and the dry land.

The questions given in this description were simple and enquiring of his occupation, destination and nationality but Jonah must confess that he is a Hebrew and his God is the one that made the sea and dry land, thereby identifying himself as the central person associated with the events. Not only this but as we will soon discover, Jonah confesses all about his fleeing from the presence of the LORD. Here we have the self-sacrificing truth teller (the father, Amittai, manifested).

 

10 Then were the men exceedingly afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of the LORD, because he had told them.

Jonah (and his imaginary friends) now gets scared, his reluctance to follow instructions is revealed and the fear sets in. The fear plays out as conflicting desires and thoughts manifest themselves. There are lots of scenarios to consider here, why he feels it necessary to chastise someone, why he is conflicted about it and his vacillating between being the good guy and the bad guy.

 

11 Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous.

Jonah contemplates his next course of action. This is a strange scenario but for someone responsible (taking upon himself the blame as the Christ-figure) it follows that he would guide what is to come. As “the sea wrought, and was tempestuous” there is a lot going on in his mind, Jonah is reeling in the throngs of the Amanita rampage.

 

12 And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you.

As the willing sacrifice Jonah maneuvers his course from the frying-pan into the fire. He prepares for the next phase of his journey, leaving the ship (a state of mind that is metaphorically above the ground) and being “cast forth into the sea”. Jonah is preparing to take the plunge into the underworld. It is this underworld voyage that is the destiny of every Shaman. For it is the underworld journey that purges the soul, teaches the lesson and evolves the personality and spiritual skills.

 

13 Nevertheless the men rowed hard to bring it to the land; but they could not: for the sea wrought, and was tempestuous against them.

Jonah meets with light opposition to the quest from the multifarious parts of his subconscious. Whether or not to play it safe hold fast to what consciousness exists in the ship or delving into the underworld where the testing of mental stamina really achieves new ground becomes the topic of debate for Jonah.

 

14 Wherefore they cried unto the LORD, and said, We beseech thee, O LORD, we beseech thee, let us not perish for this man’s life, and lay not upon us innocent blood: for thou, O LORD, hast done as it pleased thee.

Now all of the parts of Jonah’s mind become as one, agreeing that Jonah is correct in worshipping the LORD and they have even agreed upon something even stranger. They are all in agreement that Jonah is innocent (an innocent sacrificial lamb) and everybody is now pleading to the LORD.

 

15 So they took up Jonah, and cast him forth into the sea: and the sea ceased from her raging.

Once the plunge is inevitable, the decision is made and Jonah heads for the underworld there is a moment of silence, stillness in meditative reflection upon the ultimate decision of self-sacrifice.

 

16 Then the men feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows.

Preparing for the Journey the vision turns to the making of vows and even offering a sacrifice

 

17 Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.

These metaphors represent the depths of emotional turmoil and the mental transformation of the journey to the abyss. The great fish god of the ancients represented the Phoenicians and all the Mariners of the sea but also represented the underworld.

 

Jonah 2

 

1 Then Jonah prayed unto the LORD his God out of the fish’s belly,

2 And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice.

The depths of the sea are likened to hell in this passage. As the sea is below the surface it is the abyss, just as the ground below the surface is considered the underworld in most old world religions. These are all metaphors for otherworldly travels of the Shaman (Priest/Prophet).

 

3 For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me.

Now Jonah gets to the point, it was not the voices in his head nor the mariners in his vision but the LORD (the mushroom and its supernatural effects) who cast him into the depths of the sea and into the underworld. Were it not for the great fish (the special deity associated with the underworld to the Philistines) that came along just in time he would have certainly perished.

 

4 Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.

The vision here is from the depths of hell and as far as experientially possible from the sight of the LORD. Jonah looks again towards the “holy temple” or attempts to focus his attention towards the LORD’s holy temple (the holy temple is the mushroom or its presence).

 

5 The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head.

This scene is our protagonist trying to relate to the drama of his experience in the underworld. “The waters compassed me about, even to the soul” shows that this experience affected him deeply and the Hebrew word translated here as “waters” is “mayim” and translates not only as waters but more specifically as “urine” and also “spring”. The Hebrew word translated here as “compassed” is “cabab” and the word translates as “revolve” or “return” in this we may find a clue to the second stages of the Amanita’s effects, those associated with a deeper experience through recycling (returning to the body) the urine. The Hebrew word translated here as “about” is “be’ad” which can mean “through” and “within”. This then translates as ‘The urine was returned within me, even to the soul, the depth closed me round about’.

 

6 I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God.

Once the experience turns deeper and “the earth with her bars was about me for ever” our diver is delivered in his mind by the LORD . This is a clear experience of eternity and the depths before the experience changes to “thou brought up my life from corruption”. Mentally our protagonist was tried in the fires of self-reflection and found himself wanting. This is a typical Amanita muscaria experience as is the next phase where one goes from the depths of despair to the heights of ecstasy. While in the throws of desperation oftentimes people call upon whatever god or thing they believe in to save them. If they would just wait the change would happen anyways the experience is like riding a Yo-Yo.

 

7 When my soul fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple.

This is what happens when someone has a belief system engrained into his or her cosmology, you interpret everything as you imagine it to be. Even on the Amanita muscaria this is the case, however, the bliss quickly fades as it was based upon false illusions.

 

8 They that observe lying vanities forsake their own mercy.

The problem with believing something that is not based in reality, like in a particular god, is people tend to attribute everything positive to the god and everything bad to the devil. They see all events as proof of their belief’s correctness as did Jonah in his “I am an Hebrew; and I fear the LORD, the God of heaven, which hath made the sea and the dry land.” Confession. In his scenario it could be no other thing responsible for such an event because his is the one and only true god. People claim to have the truth yet they never take responsibility for their own errors.

 

9 But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD.

Now that Jonah is 100 percent convinced that his salvation from the depths of hell could only be attributed to the LORD, he swears to make a sacrifice and pay that that he has vowed. It must be that Jonah made promises and vows to the LORD during his time of despair. This is a common scenario acted out by countless numbers of people in real life situations as well as spiritual death and rebirth experiences.

 

10 And the LORD spake unto the fish, and it vomited out Jonah upon the dry land.

The fish experience was blissful. Jonah was singing praises to the LORD for his salvation and answering his prayers. Here we have a vomiting episode because as the mariners were an aspect of Jonah himself so is the great fish. Jonah himself vomits and thus begins another phase of the experience.

 

Jonah 3

 

1 And the word of the LORD came unto Jonah the second time, saying,

2 Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee.

After the vomiting episode, Jonah again gets the urge to preach against the city of Nineveh. Once again, we are not privy to any reason behind this but it can be assumed that Jonah has some very deep-rooted issues concerning the city and its inhabitants. We also may consider that the city represents a multitude (one hundred and twenty thousand reportedly) that has different beliefs than Jonah. We can assume this because of the angst in the picture and the same might also represent a large obstacle and conflict of belief that Jonah must resolve.

 

3 So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great city of three days’ journey.

4 And Jonah began to enter into the city a day’s journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown.

Jonah is making his stand against his mental construct of evil he calls Nineveh. Now he says that the oracle of the Lord has revealed to him that the great city will be overthrown if they do not repent of the evil. He gives them a set timeframe of forty days. This is interesting because the forty days is a repeating theme in mythologies. The temptation of Jesus was supposedly a forty day event, the rains fell during the flood of Noah for forty days, the embalming process in Egypt was forty days (Gen 50.3), Moses was “into the midst of the cloud” and was “in the mount forty days and forty nights” (Ex 24.18) all of these can be explained as mushroom experiences and perhaps will at a later time.

 

5 So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.

The internal conflict of Jonah has become a unanimous thought. His arguments and steadfast convictions in his beliefs have now created a consensus within his mind. He has become the hero and deliverer convincing the multitudes he imagines in his vision of his superior position.

 

6 For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes.

In Jonah’s mind, he has even proved himself superior in morality to the metaphorical king, now showing his obeisance to the words of Jonah (otherwise referred to as the words of God). This is a common experience for those who have experimented with high doses of Amanitas. It is related to the Christ complex occasionally affecting tourists who visit Israel and it is also common in insane asylums. The experiential role of the hero (in visionary dream consciousness) is common enough to point out here and will be explained in much further detail later.

 

7 And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water:

8 But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands.

We also may consider that the king represents the acknowledgement of Jonah as the savior figure by sending out the decrees to obey Jonah’s commands. We still do not have a clear picture of what exactly the “evil” is that Jonah is preaching against or this thing which has been brought to the attention of the Lord but in this verse it is associated with “violence”. The Hebrew word translated as “violence” is “chamac”. “Chamac” is not exactly violence as translated herein. It is in fact derived from a very similar word with a nearly same spelling in English and Hebrew alike but this word is modified from the regular violence by having defining words as “oppressor” and “wrong”. So we might reasonably assume that the “evil” that has Jonah so up in arms is not specifically violence. The name of the city “Nineveh” is a combination word and the first part of the name is related to the Hebrew word “niyn” and means “son or progeny”. More interestingly, this word comes from the Hebrew word “nuwn” and it means to “resprout” or propagate by shoots. Today we call this cloning. This is when you take a cutting of a plant and grow it without the plant going to seed. This interesting tidbit may require further research into a possible relationship with the “evil’ of Nineveh in the mind of Jonah.

 

9 Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?

 

The king has done all he can do. He has set out decrees, commanded prayers and supplication to try appeasing the God of Jonah. Jonah has conquered his conflict. Right or not, Jonah has convinced himself that he has reigned supreme in his visionary world. He has become the supreme commander-in-chief as far as dictating correctly “right from wrong”. Now all that remains to be seen is what will happen now that Jonah has been appeased.

 

10 And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not.

Apparently God can repent of evil, at least in the mind of Jonah. This is an important point because Jonah is creating the God within. This is the purpose of the whole conflict/resolution scenario. The exercise is based upon perfecting the soul and judgment/perception/understanding of the initiate. This explains clearly why God can change opinions, plot evil, repent of evil and alter course at will. An all-perfect and unerring God is not this one but an imperfect maturing God created within Jonah himself is what we are really seeing herein.

 

Jonah 4

 

1 But it displeased Jonah exceedingly, and he was very angry.

Now we see why this type of exercise is important. Jonah has his glorious triumph over the purported evils being committed by Nineveh and they concede his authority but somehow this was unsatisfying. Now Jonah is angry, in fact very angry and displeased that the voices inside his head that he rebuked were getting off the hook so easily.

 

2 And he prayed unto the LORD, and said, I pray thee, O LORD, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.

Now we can clearly see an immaturity in Jonah that reveals a deeper issue that needs to be dealt with. Jonah is angry because his words of rebuke and threats of woe and destruction went unfulfilled. In spite of the conformity of the multitude, Jonah still expected something to happen to them. It is a matter of pride to Jonah that his words should be fulfilled, regardless of the outcome. He is even trying to justify his initial reluctance and mental flight from what he was compelled to do by inventing an excuse that he knew what going to happen beforehand.

 

3 Therefore now, O LORD, take, I beseech thee, my life from me; for it is better for me to die than to live.

Jonah is one hell of a whiner, he is even whimpering about it being “better for me to die than to live” just because he would rather not live with the embarrassment of prophesying about woe and destruction that never came to pass. Jonah, for all his greatness is acting like a little kid that didn’t get his way. He is also oblivious to the lives of others that would be affected.

 

4 Then said the LORD, Doest thou well to be angry?

Now Jonah thinks to ask himself if he is being reasonable in his leap to anger. “Doest thou well to be angry?” asks the Lord inside Jonah’s head.

 

5 So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city.

Jonah decides that he needs to take a break and all this intense contemplation has taken its toll. He breaks away from the intensity of the city by retiring to the east or he intentionally clears his mind. He makes him a booth (tent or tabernacle) and sits down under it in the shadow to wait and see what happens to the city. Tents, coverings, umbrellas and the like are metaphors for mushrooms but let us see what happens next.

 

6 And the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd.

What exactly a “gourd” is may be related to the Hebrew word translated here as gourd. The word is “qiyqayown” and it means “gourd –as nauseas” and comes perhaps from the Hebrew word “qayah” that means, “to vomit”. At any rate this gourd is made to “come up over Jonah”, “to deliver him from his grief”. This is reminiscent of another typical characteristic of the Amanita experience, becoming larger and then smaller. Jonah is delivered by the gourd (somehow related to being nauseas and vomiting… again) and becomes exceedingly glad. Jonah has again been lifted into bliss for the time being.

 

7 But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered.

Herein is another mushroom reference. As mushrooms get old they become infested with fly larvae (worms) and they wither and eventually disintegrate. Jonah is reflecting upon this very thing as his mushroom experience has him experiencing the “getting larger and smaller” effects as well as observing the mushrooms become worm infested and wither away. All of these are important to the observer attempting to resolve inner conflict with the strangeness of the mushroom’s life cycle.

 

8 And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, It is better for me to die than to live.

As the sun rises Jonah is lying in the sun. This is very uncomfortable as the description “the sun beat upon the head of Jonah, that he fainted, and wished in himself to die” makes quite clear. Jonah, after a long night of riding the up and town tides of the mushroom experience is baking in the sun and it is so uncomfortable that he wishes he were dead.

 

9 And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death.

Jonah has one final lesson to learn as he bakes in the sun recovering from his experience. He considers the gourd, withered and decrepit, destroyed by the worm and feels compassion and even anger that it perished. First he argues that he is correct to be angered, but then he realizes the lesson contained in the visions of his head.

 

10 Then said the LORD, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night:
11 And should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?

So the lesson falls back upon Jonah and his actions and decisions made throughout his experience. Should he feel slighted because of his embarrassment due to unfulfilled prophecy? Should he be angry that the city was spared from a slaughter? Can he feel compassion for a gourd because it withered yet think so little of the population of an entire city that he would prefer them destroyed just to save face and be able to say “see, I told you so?” Besides these hundred and twenty thousand people are a bit disadvantaged, either that or they are all very high because they “cannot discern between their right hand and their left hand”. Finally one last reference to mushrooms can’t be ignored as then Jonah considers a destruction of Nineveh would also be a huge waste because in the city of Nineveh they have “much cattle” (the providers of Psilocybe mushrooms).

 

REVELATIONS

 

Introduction to the book of Revelations

 

The Book of Revelations, also known, as the Apocalypse is the most mysterious and challenging book in the Bible. This is most likely the reason that some Christian cannons do not even contain it. It is easier to ignore the book for some people than to even scratch at an attempt to explain it. From the casual studier of Bible texts to the most adept scripture interpreter this book has astonished and mystified the hearts and minds of humans for thousands of years. There are several methods used for this book’s interpretation that have garnered support over the Centuries and we will discuss some of the most popular of these shortly. Revelations is the very last book of the King James Version of the bible, as well as several other translations, and this indicates clearly that it holds a position of high eminence. It is the headlining act to a miasma of creative depth. It is the ultimate climax of the entire content, symbols and information contained within the texts of the Bible. The entire message of the Bible winds up in a series of elaborate grand visions condensed into twenty-two chapters of explosive presentation and interpretation. It is a marked testament to the states of consciousness variously applied to God and those touched by God throughout the old world. So too do the readers of this text often experience a type of direct gnosis brought on by the complexity and intensity associated with reading this book. You can hardly help but notice the knowledge underlying this presentation comes from somewhere beyond. The book demands recognition as originating from a somehow advanced intellect that relates these tomes with a grace and eloquence that is tough to outshine. Whoever these folks were they have raised the intellectual mark to a new level. They have left behind a complex mystery. One which has been studied by millions, now we too will take on the challenge of understanding what it’s all about.

Anyone who has taken psychoactive mushrooms; Amanita or Psilocybe can tell you putting the experience into words is incredibly difficult. More difficult still is writing the experience down in a semblance of adequacy. Most people say it is impossible, or seemingly so. If it were possible to transfer to paper or into words the mushroom experiences, it has always been a point of speculation what insights could actually be attained through the writing and visionary representation? Revelations is exactly this, a book written as an attempt to put into words the mushroom experiences and the visions produced in the author’s mind. This is precisely what we are saying, “the visions written down in the book of Revelations are produced by the Amanita muscaria experience”. The visions are also influenced by the author’s surroundings, political and religious struggles and personal psychology. Essentially these texts describe man, the mushrooms and the relationship between the two. The visions are expressed between people as things familiar to people. This can be problematic because most of the things witnessed in the mushroom consciousness are unfamiliar to the observer. Trying to put into familiar terms things that are entirely unfamiliar is not easy. The visions and perceptions of things seen in the mind are described within the texts as something familiar to the reader. Symbolic pictures drawn in the imagination are a great medium for describing visions so the plan of the book stands upon firm ground. It is really expressing the depth of the experience itself that is most difficult to extract and exactly the thing that man must attempt to do. In fact, some feel deeply compelled to do so, once you have experienced the visions yourself. The authors of this type of text receive their inspiration from the mushroom experience directly and this is an attempt to explain what happens (or what you perceive). It is often described as indescribable, so too is the depth of the text of the book of Revelations.

The book is very similar to and perhaps is a rewriting of other apocalyptic books containing similar characters and themes. Some Apocalyptic texts are contained in the Old Testament and are often compared to revelations for reference, the book of Daniel and the book of Ezekiel etc. There are literally dozens of these types of apocryphal texts dating back beyond 500BCE, most of which were never even considered for inclusion in the cannon of the Latin Vulgate Bible or the early Latin, Syriac and Coptic translations. The canon of the Old Testament used by Catholics is based upon the authorized and canonized texts approved by Alexandrian Jews and included in a version of the Jewish Bible known as the “Septuagint” (otherwise known as “LXX” or “The Seventy”). This Jewish Bible was advanced around 275 B.C.E. and is a translation of Hebrew texts into Greek by 72 Jewish scribes that first translated the Torah and then eventually the entire Tanach. During this time period, Jews spoke Aramaic, Latin (the official language of Rome), and/or Greek. They did not speak Hebrew except in certain instances. Hebrew is considered a sacred and secret language used only in religious study and the services of the Hebrew liturgy, specifically the various types of Eucharistic services. (The Eucharist is an ingested sacramental substance; to the Catholic it is the Holy Communion.) Non-Jews were never taught Hebrew because the language is the means for them to communicate with their God and so they kept it to themselves. It is not possible to convert to Judaism. Either you are born a Jew or you aren’t. Jews have always been known to be adept at languages and mathematics and they are one of those social orders that developed elaborate schools and means of education. Every Jew was blessed with the gifts of learning and knowledge; hence many Jews consider themselves to be “The Chosen People.” To properly translate the Old Testament of the Bible, we look at the English, the Greek and the Hebrew. By translating the Old Testament in Hebrew, we can get a first generation idea of what the book is really all about. This, by no means, should imply that we accept the Hebrew as the original version of these books but this is as far back as we can trace the origins without deviating into Sumerian, Cuneiform and Sanskrit texts. For our purposes, it is sufficient to translate the books back to Hebrew. We can suppose to obtain a consistent and concise understanding of the books by translating the Hebrew versions partially because Hebrew never changes; it is what scholars call a dead language. A dead language is one that is no longer in common use. It has been removed from the public domain so the meanings of words do not change with the times. As an example, Latin is another dead language and since it never changes it is used in religious texts and services, science and law because it is standardized. The only drawback to communicating ideas by using a dead language is sometimes there are instances in an evolving world that require new words. In these cases combinations of dead language words are used as an option.

The New Testament (wherein we find Revelations) must be translated from the original Greek. The Old Testament boasts containing the apocryphal texts of Ezekiel and Daniel and conversely the New Testament presents us with the book of Revelations. These were the main three Apocryphal books considered by the Council of Nicea (circa 325 C.E.) or later Ecumenical Councils for serious consideration and inclusion in later Bibles. The Protestant Bibles eliminated parts of the book of Daniel and seven other Old Testament books under the reformation of Luthor who based his inclusions into the cannon upon the “Council of Jamnia” (circa 90 to 100 C.E.). It was the “Council of Jamnia” where the highly respected Rabbi Akiva insisted that the “Song of Songs” be included in this new Jewish Bible. In fact Rabbi Akiva (as previously explained in the introduction to “Song of Solomon”) stated emphatically that it must be included because it is the most important of all Jewish holy books.

The authorship of the book is another item of great contention but it is not important to our study to know exactly who the author was. Few serious Biblical scholars think that the books of the New Testament like Matthew, Mark, Luke and John were actually written by someone named Matthew, Mark, Luke and John. Much less do they claim these books were authored by so called apostles of the same names. There are, however, myriads of fundamentalists who choose to ascribe authorship of the book to an actual historic person and biblical character named John. Their assertions that some of the same words are found in the book of John that are also found in the book of Revelations proves that they are written by the same author are indeed surprising. We will argue the points that no one knows for sure and that it doesn’t even matter simply because it is not important to our method of interpretation. Many historically famous figures in church history have attributed the penning of the book to John the Apostle such as Justin Martyr, Eusebius and Tertullian. To such it was important to discover an historical single author for the book because this fits within their frameworks of reference. But we have a unique perspective that does not rely upon there ever even being a John the Baptizer, or a John the Apostle as real historical figures to give a type of validity to our understanding the book. Many other historically important secular figures who claim there is “no solid historical evidence for the existence of these Biblical (John) figures” include Gerald Massey, Jordan Maxwell, Godfrey Higgins, Acharya S. as well as many others.

So there is no “It was this John” or “It was that John” assignment to be made by us. Suffice it to say that the book was not likely to have been written by a mythical John the Baptist nor one of the Astrological twelve Apostles. As you shall soon see, this book uncovers much in regards to understanding the mushroom as both the god and the devil, goddess and harlot, savior and beast. John as (the common name is used as an Archetype) character represents the man who is thought to be the Savior and therefore is followed by many, but defers authority to something or someone else (Jesus). He says I am not he, as any true witness must confess, but the mushroom is the true god and the great “I AM”. Because the figure of John the baptizer also represents the mushroom as a “voice of one crying out from the wilderness” he gives the mushroom a voice. He is the spokesperson for the mushroom and says “behold the lamb of God”. This statement is very clearly descriptive of the man having been filled with the spirit of God, making an impact upon those who listen to him, yet he is not claiming to be “the one”. Instead he explains what he sees in a vision about the mushroom, the persecution and cursing (religious prohibition) of the mushroom, the withdrawing of the mushroom from humanity and its return in due season. The voice calling from the wilderness interpreted into our own times is the voice of the mushroom calling to all of mankind and saying “Remember me, I AM”. It calls to us from the past, it calls to us from the future, it calls to us from a state of being unknown to us because the fact that a mushroom can speak to humans, show humans the glories of the heavens and the depths of hell has been ostracized, cursed and forbidden by those who could not understand the voice. The mushroom has been cast out of our common cosmology by a religious pharmacratic inquisition. Now the voice is only known to those schooled in the mysteries or gaining an anomalous introduction of another propitious sort. Even then the potential of hearing is not necessarily understanding, and this underlies many of the current problems.

Misinterpretation of the Bible and incorrectly adopting its moral dictates has given birth to a great beast of deception and it is our hope to disempower the beasts of misinterpretation and explore and adopt a new view based upon our promised freedom. This is the problem with taking these plant psychoactives for the religious. Anyone yoked to a dangerous and incorrect system of dogma and belief enters a long struggle with that voice, perpetuated by an internal struggle between the perceptions of good and evil. The longer one fights the voice the longer the experiences altering between heaven and hell, bliss and torment continue. Those unwilling to let go of beliefs in a false morality realize the profundity of the term “eternal torment”. This must be considered as a potential candidate for reasons those in religious authority have cursed the mushroom as the devil and driven the knowledge of it into near obscurity. There is no wavering in our understanding and there can be no doubt that the status of the mushroom as the thing which provides mankind with immortality must be understood if the interpretation of this book is to enter the realm of accuracy. To reject it because of a lack of physical evidence (like no apparent immortals living in the flesh today) unnecessarily restricts its effects upon the physical universe. Immortality should not be thought of in terms of our limited physical universe. In fact considering the predominance in the old world of a belief in reincarnation, it is not. We must consider the potential amount of self that can remain after death, and the quality of that remnant that passes from one physical body to another, as the real thing the mushrooms may very well affect.

Apocalypse (Apocalypses in Greek) means an “uncovering” (of that which has been hidden) or a revealing (of something previously unknown). The Latin name of Revelations (a revealing or uncovering) means the same thing and is the name in English ascribed to this book. Revelations is used as the title in the Latin Vulgate and in Latin “revelare” means “to reveal something which was previously hidden”. The “previously hidden” definition is of note here so please keep this in mind as you read on. Expect to find something being hidden (cursed, repressed, forbidden) during the course of the book and something that this book “reveals”. The word “Apocalypse” has come to mean a lot of things to modern day Christians, mostly it is perceived to mean the end of the world, a great battle and to many it means the same thing as Armageddon. Interestingly the word is used as a noun in the title of this book but it is not found used in this manner anywhere else in Greek literature. The word is used in a wide variety of applications as a verb throughout the New Testament, primarily indicating a divine revelation to man. In the Greek text of the Old Testament book of Daniel it is often used in reference to the revealing of secrets and the interpreting of dreams.

In the King James Version of the Bible the title of this book is “The Revelation of St. John the Divine”, and in the Greek the title is “Apocalypses Ioannou”, and simply means “Revelation of John”. We shouldn’t gloss this over; because this is an important statement, it says, “John is Divine”. The title ultimately does help us in our understanding of the book because it leads us into the question, “who exactly can be divine?” Apparently the author of this book, John, can. Otherwise why would the presumed author be called divine? It also must be queried, “If this John can be divine, what exactly does it mean to be divine?” The Greek word translated here as divine is “theos” and it means “God”, “Godhead” or “Godly”. The simple answer clarifies the statement because the mushroom was (and is) considered to be “divine”, “God” and also reportedly endows the partaker with the understanding of being divine directly (becoming Godly); therefore we may understand this multiplicity of the term “divine” as attributed to both the mushroom and the mushroom experiencer. John Allegro in The Sacred Mushroom and the Cross deciphered the name John (Ioannou) to be a name for the Amanita muscaria mushroom so that we can now realize the title of this book is “Uncovering the Mushroom” (“Apocalypses Ioannou”). This will become very clear by the end of this exposition, when the whole hidden (sealed) story this book tells is revealed. The very first verse of this book tells us that this is “The Revelation of Jesus Christ” so this book is, in reality, both the Revelation of John and the Revelation of Jesus Christ. John Allegro in The Sacred Mushroom and the Cross deciphered the name Jesus for us as another name used for the mushroom. This is very significant and important because when it is known that these names (and others) have direct linguistic links to names of the plant Gods in pre-Christianity, and these names and stories associated with them remains the same as they are later incorporated into Christianity, we can understand the first verse of this book to actually be “The Revelation of the Mushroom”. This is simple enough and helps to explain why the book is fraught with strange visions, things being eaten that make the belly bitter, vomiting and the like.

This book is a book of symbols. It is mostly understood by the studying Christian that these symbols point towards something in the future. This is one of the most common methods developed specifically geared towards interpreting this book. Most Christians also agree that the book is symbolically explaining the events to come regarding the return of Jesus and the setting up of his kingdom on earth and the unveiling of his kingdom in heaven.

We must also consider the Astro-Theological symbolism in this book and those things up in the heavens that they point to, namely the Sun, Moon, Stars and Constellations. The ending (Omega) of the time period referred to in this book as “the end of days” is known as an “Age”. The twelve Ages are the twelve houses of the Zodiac. This is the band of stars composed into constellations that the Sun apparently cycles through one time in a year. It is composed of twelve constellations called “houses’. Our position in time, moving through the ages is calculated by measuring the exact spot of the Sunrise (in the houses) at the spring equinox. The Precession is the grandest measuring of time known to the old world, as the Sun moves through the zodiac in a large precession of the stars. This movement (cycle) through the twelve houses of the Zodiac takes twenty six thousand years to complete. This cycle is caused by the wobble of the earth. Each age (one twelfth of the cycle) lasts two thousand one hundred and fifty years (if you divide the houses equally). Currently we exist in this reckoning of time at the cusp between Pisces and Aquarius. We are leaving the old age of Pisces wherein the Fish has been the symbol predominantly used to represent God for the last two thousand one hundred and fifty years and we are proceeding into the Age of Aquarius, the new age of enlightenment represented in the Zodiac symbolism as the Water bearer. Keep in mind this is no ordinary water, but these waters borne by the bearer are the waters of life and we will see this ultimately as the new age is established in this book (The waters of life will run freely) and the kingdom of Jesus, the New Jerusalem is established on Earth where we discover the center of the “Kingdom” (the King-Dome), as the “Throne” (Three-in-One), is the “Fountain of Living Waters” also known as “The Fountain of the Waters of Life”. These metaphors are so direct and profound as descriptions for the mushroom it cries out to us as a voice crying from the wilderness to find out why.

Types of the interpretation of Revelations

The “Futurist Scheme of Interpretation” looks at this book as a prophetic text describing future events that “must shortly come to pass”. Looking at the texts, as an unfolding vision exclusively in the future can be a good guide if you see the events can happen in a metaphorical way to you directly. This is the wildcard that the mushroom provides, an unprecedented understanding of the texts and a means whereby they relate directly to you. Not very many people find merit in denying that this book clearly attempts to predict the future but it is specifically what and how the events are to unfold that draws controversy. The style of the book is evident as prophetic and the overall theme insists this is the case. To the Futurist there is little credence given to any theories and conjecture regarding things in the past that may be aligned to correspond with events portrayed in the book of Revelations. These events must be projected into the future. They believe all the events are destined to take place just before the return of Jesus. Consequently, because Jesus (as they understand or expect him to be) has not returned, events described in the book that seem to correlate to actual events over the course of two thousand years must be relegated to mere coincidence. Many Theologians and Biblical scholars have rejected the book of revelations because of the claim made in the texts that “these things must quickly come to pass”. And yet they did not. The things supposed to happen without hesitation have not happened in two thousand years. Although primarily this is in relation to the return of Jesus, they dismiss the (Revelations) prophesy as a false teaching. If only they understood that it does quickly come to pass. If they only realized that when they understand it correctly, it is upon them “now”, then the events projected into the future have all the more meaning.

It is clear that many of the events described in the book could not have taken place in times past because there was no way to, for instance, enforce a buy and sell mandate upon the whole world. The book certainly describes a one-world condition, if not a one world government then a stage wherein the entire world is aware of and controlled by events on a global scale. The world prohibition on drugs and the pharmacratic inquisition enforced upon all the governments of the planet by the United States, Britain, The Vatican and the United Nations as well as the E.U., the International Monetary Fund and N.A.T.O. (as well as many other organizations) is as close as one can get to a one world dictate imposing the religious prohibition upon practicing indigenous religion (singling out and persecuting any world religious practice that incorporates real entheogenic plant sacraments). For merchants who bought and sold during Biblical times plants and herbs were a primary commodity and a worldwide means of trade. We will make a case for this being the reasoning behind the religious and governmental prohibition (curse). Today the pharmaceutical industry boasts trillions of dollars in profits every year and you must be authorized to participate in this very lucrative business of buying and selling them. The symbol of this drug trade is the Caduceus and we will explore this sign much more within these chapters.

Another method developed for interpreting this book is known as the “Spiritual Scheme of Interpretation”. This method insists that the book does not predict the future or events to come but to teach fundamental spiritual principles. Even the greatest proponents of this scheme must admit that the book is talking about the “second coming of Jesus”. We think that the real soul of the book is revealed in an understanding somewhere in the middle of these seemingly contradictory points of view. It also must be seen, as something that we are all a part of and interpreted correctly will do exactly that. Superfluous is the notion of good versus evil, black and white, dark and light where the good guy wins and is so almighty that there is nothing left of the other side standing. But the greatest revelatory twist of all comes when you understand that God is not only good but is all things (good and evil). The bad guys (and girls), vilified, cursed and damned for all eternity in this book just may be the good guys too, it is all a matter of perception and the words of this book combined with an honorable sense of freedom and justice teaches us discretion as to whose side we are on at every turn in the saga. It’s never been as easy to discern good from evil, as it seems. And the concept of discernment between right and wrong, in every instance by determining the merits and consequences reminds us of the earliest of stories (Adam and eve and the Garden of Eden).

Good and evil are perceptions of the mind, reflective representations of the same coin. We must not take it for granted that every time something is presented to us in the Bible as being from God or on the side of God that it is unerringly good. Just as we must see potential schizophrenia in the story of Abraham (hearing a voice in his head to kill his son), or just as we must consider the homicidal nature of the taking of Moab (the Promised land) by the Hebrews under the guidance of Moses (who ordered the murder of every inhabitant of the land except the young girls who were verified virgins; those to be taken as possessions) we must resist the easy path of alignment with evil deeds just because they are being committed by some ones portrayed as being under the protection of God. In every mythological tale both sides presented in the stories may merit equally and it is up to the individual to decide right from wrong. The tales and parables conveyed for centuries throughout the world teach the student of mythology to discern and learn, not to blindly follow. If it is true that Christian texts do not allow for discernment, but rather demand strict obedience to dogma, what is there to learn besides how to obey? The stories in this book are no different in this regard than other myths and blind loyalty is as big a stumbling block as any other to understanding this book correctly. All the visionary perceptions represented here possess a common theme, the mushrooms and plants (Gods and Angels, Devils and Beasts), humans and the relationship between the two. Representations of phantasmagoria can be easily recognized as anthropomorphisms of the mushrooms personified and written into the book. They are all (both good and evil) precepts of the same things.

The “Preterists” have another attitude towards interpreting this book. They assign anything and everything described in the book to relate only to the specific person writing, his times and events current to him only. Therefore they believe that Rome described in this book meant only the physical Rome (The Roman Empire) during the first few hundred years C.E.. Thus preventing any persons or their faith (or their church) from being suspect as one of the Churches that has fallen away from the truth described in the texts. This scheme was primarily invented in response to the arguments of Reformers who claimed the book describes the corruption and fall of the Roman Catholic Church, most specifically in the few chapters devoted to Babylon. This type of interpretation has brought up the apparent associations with the Pope and the Beast, The Popes Tiara and the number inscribed on it, 666, the Roman Catholic Church and its association with the Harlot of Babylon and the like.

The Earthly wars fought by men during the first few centuries were also associated with events in this book by Preterists. Warlords like Attila the Hun become Antichrists and beasts and kings of the Earth. The invasions of the Goths and the endless waves of Muslims invading the West are prime material for alignment with symbols in this book. Likewise the serious diminishing of the forces of Paganism by Constantine has been associated with the opening of the sixth seal. The second vial has been associated with the uprising against orthodoxy of Martin Luther. Napoleon (and the French Revolution) having sacked the Vatican and imprisoned the Pope became the presumed instrument for the death of the little horn that is stricken (given a mortal wound) and rises again. This horn is understood as being the office of the Pope rather than a particular Pontiff. Of course we can find no particular criterion of judgment or fundamental principal whereby it can be determined exactly what people or historical events are referred to in any given passage. This has created a huge amount of bickering, arguing and flat out confusion among those who hold this view. It has also led to a great deal of manipulation, scheming and conspiring on the part of man to fulfill these events as prophesies. It just doesn’t make a whole lot of sense that a book this complex and replete with symbolism, seemingly written for the whole world, would require the reader to be up on current events in world government, world history and Ecclesiastical proceedings. If this is all the book is about it would render it virtually useless to the common man, most of whom were poor and isolated from world events and unaffected by them anyway. Even if those few who claim to be qualified to do so recognized certain principalities and dominions (Kings and Kingdoms – Churches) as fulfilling these prophecies, it has little effect upon the general populace of Christendom. Most of the population of the world is poor and unlearned and would have no idea about the supposed historical events alluded to. People living in small villages had no concept of prophetic fulfillment when a horde of marauders trampled their village, murdered their friends, families and livestock. Nor did it matter much to these victims which banner of war the invaders were carrying. So to limit the interpretation of this book to the Preterists system limits the understanding to an extreme.

The book of Revelations is classified as Apocalyptic literature and Christian apocalpyticism is actually a continuation of older Jewish beliefs and much older Iranian Zoroastrianism. Zoroaster (circa 500 B.C.E.) popularized belief that there is an ongoing spiritual war between light and darkness, good and evil and that there will be a war at the end of the world between these two forces culminating in, as the Islamic world calls it, a “Jihad” or “Holy War.” This type of belief has been at the core of wars throughout human history and will certainly be the cause of more until this mythological tale can be understood as simply that, a myth, and humanity finally comes to grips with the unifying principles that reconcile good and evil, god and the devil, light and dark to be all part of one all embracing nature of life. The mushroom itself provides this very thing; the revelations that consist of alternating perceptions between good and evil that alternate back and forth like a Yo-Yo ride.

There is another method of scriptural interpretation that does not specifically associate itself to apocalyptic texts. The belief in Scripture and prophesy brings individuals into a mind set conducive to the “pescher’ method of scripture interpretation causing the search for correlations among the reader’s present day world, it’s governments, religions and public figures and the coded scriptures deemed prophetic. The pescher method of scripture interpretation became better understood after the discovery of the Dead Sea scrolls and the lives of the Essenes (who were thought to have deposited the scrolls) were examined much more thoroughly by anthropologists. This type of scripture interpretation may very well have been developed because of the particular characteristic common to Amanita use. When you are in the Amanita consciousness you become a part of whatever is happening around you. If you are watching a movie you become the movie. The experience is just as real as it can be. You believe yourself to be living the movie you are watching. People have been taking the Amanitas for thousands and thousands of years and have been attempting to understand these aspects of the experience. So it is a logical progression for us to consider people relating scriptures that we think are inspired by the mushroom experiences to relate the stories into their own lives. Two thousand years ago it was entertainment to read scripture for the Essenes and others. This phenomenon of relating oneself into stories can be witnessed in the natural world through children observed watching a movie who associate themselves with characters. They can be heard saying things like “I’m the kid with red hair” and “You are the girl having the party”. But as we grow up we typically don’t continue this behavior. Still, relating with a story (told by another, read or watched on television) can still cause tears, fear, surprise etc. in young and old. Being on the mushrooms exacerbates this condition in the extreme; it is really quite the experience. Once a friend watched a boxing event on television and believed he was beaten up. This is not a good idea for future reference. Another friend watched the movie Dune and became the Quitsatz Haderac (the hero character, the Universe’s Super-Being). Understandably if you are listening to a book on tape or someone is reading to you, it is the same thing. So it is a logical progression for people to relate modern methods of storytelling scriptures into their own lives. Even before the Christian world existed the Jewish apocalyptic texts such as the book of Daniel, the Book of Sibylline Oracles, Ezra, Apocalypse of Baruch and others had many a Rabbi claiming the end was near.

Apocalyptic writings contain the good versus evil mythology reminiscent of the Egyptian and Babylonian hero and villain stories but rather than viewing these writings as myth they are instead viewed as prophetic. Prophecy is often explained as valid by religious authorities but most religious apologists claim that there is no more valid Prophesy in the modern world. Muslims emphatically believe there could be no prophet after Muhammad

Throughout the course of history, fanatical believers have even attempted to bring about the events within these types of stories by manipulating governments and leaders. This believer-oriented conscious manipulating of the physical universe, governments, political unions, contracts, wars, conflicts and media continually feeds the imaginations of people unaware of this type of puppeteering. Unnumbered televangelists bilk the public out of millions because they appear to be tapped into the secrets of these books. However, rather than divine prophecy coming true, because it is divine prophecy, the seemingly prophetic events align because people, real human beings believing they are fulfilling prophecy, consciously follow these books as blueprints. It can be argued in a convoluted manner that these people are doing what they do because they are fulfilling prophecy and they must act out their role, that there could be no other reality because, as emphatically insisted by religionists, “it has thus been written”. But it is exactly this type of circumambulatory reasoning that has kept the churches in business and logic at bay, if not illegal, and perpetuates the bloodshed, intolerance and faith-based insanity.

The Jewish revolt against Rome of 63-70 AD was a product of this type of apocalyptic belief and resulted an a complete and utter disaster for the Zealots and Essenes as well as the Jews that thought the end was at hand and the time of their liberation imminent. In spite of the scriptures lining up with the current events the Jews were doomed. It seems that they did not learn the lessons of their previous candidates or pretenders to the messianic role. In fact the Jews have a long tradition of looking for the messiah. The word translated as ‘messiah’ is the Hebrew “mashiach” and means anointed (with holy oil or semen) and was used for historical personages such as the anointed kings and priests of Israel. The Jews saw potential in several leaders such as Zerubbabel and Joshua ben Jehozadak who fit the model of priestly and political rulers in about 550 BC. The revolt of the Maccabees against the Greeks in about 160-170 BCE saw potential of the expected messiah in Matthias and groups of Zealots recognized many messiahs over the years.

The Year 1000 was thought to be the end of the world as well. The times at the end of the first millennium as predicted by the apocalyptic scriptures were full of iniquity and those who were looking for it observed a falling away from religious propriety like never before thought possible. Those of the ending millennium that were programmed to do so believed wholeheartedly that the end must be at hand. In similar manner the Y2K craze of the ending second millennium rattled the cages of religious zealots and doomsayers alike. All bets were off as property went cheap and the biggest selling items were emergency supplies. Once again the gullible filled the pockets of those who discount such things.

Contemporary mythology feeds the imaginations of believers and movies such as Logan’s Run, 1984, THX-138, Star Wars and The Matrix are seen as apocalyptic prophecy containing secret messages complete with hero, heroine, villains and beasts that parallel the Bible’s predicted end-days scenarios. These tales also follow the blueprints and archetypes of mythology and this is why they seem familiar, not because they are prophetic visions of future events. In the beginning of Star Wars we see the great opening lines “In a Galaxy Far, Far Away” and it serves as a reminder that fantasy only remains potential reality as long as we keep our perspectives under control. We must refrain from believing and see it as a story that could be possible (in other words, we view it as a myth).

How many times the end of the world, as described in the book of Revelations, appeared imminent to those who were reading it and connecting current events with scriptural metaphor is impossible to estimate. But consider there are millions of Jews, Christians, and Muslims who believe that these prophetic visions describe an actual end to the world, a literal battle at the end of days and actual people walking in the shoes of the characters within these stories. In reality the number of people who died knowing without a doubt that the end was near only to have their children, grandchildren and great grandchildren die without the end happening is astronomical. If you want to put your money on a sure thing, don’t bet on the events of Revelations, or any other apocalyptic book, being literally interpreted by so called religious experts who say it is prophetic and eminent.

The fantastic visions of things appearing as opposites throughout the book of Revelations are merely different perspectives of the same things. This is one of the true keys to understanding these apocalyptic, drug induced visionary books. This book is a story of the illusionary beliefs in conflict and resolution, the exact teaching that is given through direct experience of the mushrooms themselves.

The mushrooms and other visionary plants are represented in the visualizations as gods, thrones, beasts, elders, virgins, harlots, dragons, serpents etc. The typical Amanita muscaria/pantherina mushroom visions are related in this book as segments alternating between emanations of god and goodness and emanations from the devil and evil. The experience is exactly this; unfolding visions accompanied by a feeling of going downward and the perception that everything is a manifestation of evil, then unfolding visions accompanied by a feeling of going upward and the perception that everything is a manifestation of good. This is because the mushroom experience is like riding on a universe bound Yo-Yo. It is like going down to the depths of hell, despair and death until there is a leveling-off or bottoming out and then the ride begins upwards towards the heavens, bliss, acceptance, light and happiness. This proverbial ride to heaven and hell continues until the perception is resolved.

The beautific visions of the gods, angels, acceptance and all that is glorious and pleasing results from the upward traveling elevator until once again there is a leveling-off or plateau followed by a downward plunge back into the depths of darkness , despair, unworthiness and demons, beasts, dragons, serpents and apparent spiritual death. These two extremities manifest in the visionary state as an unfolding phantasmagoria followed by a collapsing of the vision and repeated unfolding and collapsing, just as happens within the texts. Solving the riddle of this book requires knowing these emanations are both from the same source and then realizing why they appear as good and evil.

Religions based upon the lineage of Ambraham (Abrahamic) are notably anti-feminine. They fanatically adhere to a concept repressing human sexuality that festers with inhibition, guilt and mental trauma. Somehow these are the religions that have grown in popularity exponentially. Yet the reality of the psychologically damaging effects sexual repression and historically produces is blatantly ignored. Likewise the plant prohibition has destroyed the ability to heal for humanity; these prohibitory religions exterminated the herbalists. Unfortunately the demands of these Jewish authors are one of obedience to the laws as set out by their predecessors. Likewise Christian translators added their own portions of hellfire and brimstone to the texts. Consequently Christians who have adopted these texts themselves hold to the law for fear of eternal torment. Muslims are fanatically intolerant of anyone who does not respect the laws of their faith. These hold fast to religious law and prohibitions regardless of the oppressive, unhealthy and repressed societies they create. Any questioning of the law is explicitly forbidden and classified heresy and blasphemy. Few dare criticize the law for fear of the consequences. Herein lies the heart of the conflict and in the end, understanding this holds to key to resolution. Other people around the world used the same mushrooms and plants religiously but they were not under the iron rod of law that these unfortunate ones are. Still today this type of repression of the human mind, body and spirit manifests in violence, bloodshed, sexual mutilation and a world that glaringly resembles a bad nightmare.

We observed previously in the chapter on the “Song of Songs” the internal conflict one must struggle with if you try to shove a square peg (false laws and dogma) into a round hole (mushroom revelations to be free from these beliefs). The mushroom experience is revealing that the things perceived as evil and wrong are the result of misguided judgment, “judge not, that ye be not judged”, and the hatred garnered towards those who disregard the order of law adhered to by the believers are called liars, deceivers and evil-doers.

If it were only possible to stay in the blissful realm these mushrooms would be far more popular but it is conflict between beliefs and facts, truths and lies that causes the roller-coaster ride and therefore one must work towards this goal rather than receiving ultimate bliss and resolution on a silver platter. If you take the mushrooms unwilling to consider that everything the religions have taught you is wrong then you are in for a long Roller-Coaster ride. The mushroom will show you but if you are unwilling to learn the lesson you will become as Job, enduring torment of the soul because of conditioned stubbornness.

To really understand the book it is also necessary to know the metaphors used for the mushrooms and the various anatomical characteristics. Some of these have been previously discussed and the themes repeated will be noted. Others are new and interesting in this book and will be explained as we go. It is also necessary to know the mushroom experience firsthand quite well in order to fully realize the descriptions of the experience in the book. But since it is unlikely that you, the reader has ever done these mushrooms, let alone done them repeatedly in order to really understand them, a first-hand explanation based upon empirical evidence and must suffice. It is not surprising that this type of explanation has not been previously given considering the pharmacratic inquisition and attitude towards drugs.

The blatant Astrological references within this book clearly wave the red flag of the New Age to fundamentalists. They either reject the fact that the references are there or discredit the book on this basis. The fact of Astro-Theology being woven right into the cosmological quilt of Christianity is a problem for some because standard teachings today refuse to accept anything associated with Astrology as part of Jewish and Christian theology. Recent Archaeological discoveries

There are also unconcealed references to gemstones (crystals) that comprise the foundations of the New Jerusalem, the heavenly city. Even the city of God coming down from heaven to earth has at its foundation crystalline materials. The powers of crystals is another of those new age references that baffle fundamentalists because beliefs in the dangers of new age philosophy. But today crystals are utilized in a myriad of ways. Crystals are used for radios because they vibrate at specific frequencies inaudible to the human ear. Signals can be sent through space between two crystals vibrating at the same frequency. This can be looked at as a psychic link although if you understand the underlying principles it is understandable. Crystals vibrate with energy as does the human brain, especially with the added enhancement of crystalline substances. These crystals are found in the plants of the Gods. At the center of the City is the plant and it is this source from which all things that exist emanate. This plant is the mushroom.

For a couple of thousand years people have been trying to understand what the strange visions described in this book actually mean and what or who the cryptic texts are referring to. To add to the confusion this book has seen enough translations to where it now potentially deviates so far from its original meaning that the truth behind the intention has become incomprehensible. But the texts have been translated, rewritten and retranslated again several times just to find themselves in Greek and then another time to find themselves in English. Every successive generation of translations is potentially the final nail in the coffin that obscures the books meaning forever. Fortunately we think we have decoded the book through a comprehensive study of the English as well as the old Greek enough to put a major foot forward. Successive generations will have this book as a reference work for further clarification as to its full meaning.

As you will see the book of Revelations is a story of the transformation of the world from a world of oppression fueled by religious prohibition (the curse) and driven to the brink of destruction before there is a great leap of understanding that frees the world, releases the curse and heals mankind. The Tree of Life and the Fountain of Living Waters are the core of the new world. Plants are the true source of healing and this is made clear. The great spirit of evil and oppression is the spirit of prohibition and the minions of evil are those who accept the mark and attempt to vanquish freedom forever under the guise of truth and law.

The WAR ON DRUGS is the great battle waging between truth and the great lie. Those who are on the side of oppression will find themselves as those who have accepted the mark of the beast.

Revelations is death/rebirth, mushroom experiencing at its finest. There relates seven visions comprising seven parts, each which equates to the 49 days of Pentecost.