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# The Psychedelic Gospels: The Secret History of Hallucinogens in Christianity

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Reveals evidence of visionary plants in Christianity and the life of Jesus found in medieval art and biblical scripture--hidden in plain sight for centuries • Follows the authors’ anthropological adventure discovering sacred mushroom images in European and Middle Eastern churches, including Roslyn Chapel and Chartres • Provides color photos showing how R. Gordon Wasson’s psychedelic theory of religion clearly extends to Christianity and reveals why Wasson suppressed this information due to his secret relationship with the Vatican • Examines the Bible and the Gnostic Gospels to show that visionary plants were the catalyst for Jesus’s awakening to his divinity and immortality Throughout medieval Christianity, religious works of art emerged to illustrate the teachings of the Bible for the largely illiterate population. What, then, is the significance of the psychoactive mushrooms hiding in plain sight in the artwork and icons of many European and Middle-Eastern churches? Does Christianity have a psychedelic history? Providing stunning visual evidence from their anthropological journey throughout Europe and the Middle East, including visits to Roslyn Chapel and Chartres Cathedral, authors Julie and Jerry Brown document the role of visionary plants in Christianity. They retrace the pioneering research of R. Gordon Wasson, the famous “sacred mushroom seeker,” on psychedelics in ancient Greece and India, and among the present-day reindeer herders of Siberia and the Mazatecs of Mexico. Challenging Wasson’s legacy, the authors reveal his secret relationship with the Vatican that led to Wasson’s refusal to pursue his hallucinogen theory into the hallowed halls of Christianity. Examining the Bible and the Gnostic Gospels, the authors provide scriptural support to show that sacred mushrooms were the inspiration for Jesus’ revelation of the Kingdom of Heaven and that he was initiated into these mystical practices in Egypt during the Missing Years. They contend that the Trees of Knowledge and of Immortality in Eden were sacred mushrooms. Uncovering the role played by visionary plants in the origins of Judeo-Christianity, the authors invite us to rethink what we know about the life of Jesus and to consider a controversial theory that challenges us to explore these sacred pathways to the divine.

Review: The extent and meaning of psychedelics in Christianity - The Psychedelic Gospels accomplishes its stated goal, doesn't make strategic mistakes, and brings additional evidence of mushrooms in Christian art, with intelligent, informed, broad discussion. This book is ready for Wouter Hanegraaff to read. Hanegraaff is leading critical historical scholarship in Western esotericism, and he is calling for critical scholarship on the history of psychedelics in Western esotericism. Brown shows a Boehme woodcut with mushroom elements. Brown provides valuable contributions to studying how religions come from psychedelics and then corporate religion tries to manage or compete against psychedelics, sometimes suppressing the very root inspiration of religion. Brown raises the right questions about Wasson, and takes a critical, informed look at the Wasson/Allegro contention, so that's no longer blocking research. That logjam has now been cleared. This book is written as a travel adventure format. It is chatty and yet impressively broad and relatively well-informed on psychedelic history and latest research developments and controversies, including Irvin, Letcher, Hatsis, and Hoffman. Discusses the reception history of McKenna and Allegro, and gives balanced critical assessment of Wasson and of Allegro. We must not let Wasson hold back any longer, research into psychedelic history within Christianity. We must not let Allegro hold back the psychedelic theory of religion. Letcher and Hatsis have fixated on Allegro's particular model of how to think about the mushrooms in Christianity, as if we must pick between only two, shallow explanatory-theory options, "there are no mushrooms in our own religion" vs. "secret fertility cult hiding their mushroom use in the figure of Jesus". Brown's thinking doesn't get stuck inside the over-specific John Allegro description of what mushrooms in Christianity meant in the cultural context. Brown has contributed several useful mytheme decodings: {bones} = nondying {Purification of lips by ember} A {full-height spear held by the god} separates the scene into mortal vs. immortal Brown points to the Egodeath site for discussion of the psychedelic theory of religion. The Egodeate site has content through 2007. The Egodeath Yahoo group covers through the present. Brown considers ahistoricity and psychedelics, but doesn't consider the Egodeath theory as a whole. There is a paragraph about consciousness, yet no mention of loose cognitive binding and metaperception per the Egodeath theory. No mention of Heimarmene or Eternalism or freewill. Shallow pop sike treatment of the snake as being vaguely "identified with" psychedelics -- but Eve sees and rightly blames the snake for bringing her the ingesting of mushrooms. This book adheres to the typical scope, typical focus on shallow recognition of the sheer presence of mushrooms in Christianity, or psychedelics in religion. Gives lip service to cognitive approach and cites Benny Shanon, but doesn't mention anything like the theory of loose cognitive association binding. Brown makes the usual comments about meditation that the Moderate psychedelics "advocates" make, equating meditation with psychedelics. But meditation or contemplation comes from psychedelics; psilocybin (not meditation) is the authority and point of reference for religion. Functionally, meditation serves as a way of avoiding psychedelics, which are too effective. Brown's next step after this book is to gather and assess art evidence of mushrooms in Christianity. Even before we make additional important progress there, though, it is suddenly already time to ask: given the fact of mushrooms in Christianity, what of it? The article _Wasson and Allegro on the Tree of Knowledge as Amanita_ advises to put aside the shallow argument about a single mushroom tree, and focus research instead on the question: To what extent are psychedelics in Christianity? But moving on to the next phase after Brown's next project, after books in this genre have piled up, and after piling up more than enough evidence of the sheer presence of psychedelics in all of our religions, then what? Brown doesn't reach that far. Given that there are plentiful mushrooms in Christianity, what of it? Given that there are plentiful psychedelics throughout religion, what of it? The Egodeath theory explains that once the esoteric psychedelic tradition is reinvigorated, this will lead to an eager and fearful uncovering and revelation, which delivers salvation and gnosis: Mushrooms in Christianity will lead to transformation from literalist ordinary-state Possibilism (possibility-branching-steering) to analogical psychedelic Eternalism (pre-existence/noncontrol; frozen spacetime block). Esoteric (inner) Christianity must be available, as well as exoteric (outer) Christianity. Brown advocates amending the Controlled Substances Act to permit psychedelics for certain purposes, and centers where people legally ingest psychedelics under supervision. The Egodeath theory advocates full repeal of drug Prohibition back to the 1913 nonexistence of laws against psychoactives; eliminate the schedules. Brown's declared position on Jesus' historicity is literalist; historicist: Brown asserts that Jesus *ingested* mushrooms, not that Jesus *means* mushrooms. Allegro's camp asserts that Jesus represents mushrooms. Brown points to the Egodeath site. The Egodeath theory asserts: The Eucharist is psychoactive mushrooms, is Christ in the likeness of flesh, the only means by which the mind is transformed. The Jesus figure depicts by analogy, the experiential dynamics that result from mushrooms. Greek and Bible mythology describes transformation from Literalist Ordinary-state Possibilism to Analogical Psychedelic Eternalism. -- Michael Hoffman, the Egodeath theory
Review: Exciting read for students of psychedelic history - The Psychedelic Gospels is an exciting read for the psychedelic scholar and the casual reader alike. Jerry and Julie Brown offer a comprehensive exploration of mushroom use in early Christianity through the lens of sacred cathedral art. Backed by years of research, travel, and devoted study, the Browns present an intriguing interpretation of mushrooms' role in the history of the Christian Church. The Browns' expertise in the history of psychedelics is a rich launching pad for their thesis that magic mushrooms were used throughout the history of Christianity. Before diving into their more recent research, the Browns present an accessible primer on psychedelic history (which is arguably as old as the species itself). They cover everything from the Mysteries of Eleusis to the Good Friday experiment. This offers readers a great context in which to understand the Browns' ideas about mushrooms. Further, they give the reader a clear and fun narrative of their research process. This is helpful for young scholars stepping into the realm of deep field research. They write of their adventures through the churches and cathedrals of Europe, thoughtfully inspecting paintings, frescoes, windows, texts, etc. Without getting technical or dry, they manage to explain how their thesis grows and evolves as they accumulate sources. Another helpful feature of the book is the collection of rich color photographs of the Browns' evidence. The Browns make a particularly important contribution to the psychedelic conversation in their critique of the work of R. Gordon Wasson. They reveal some interesting facts about Wasson that are important to consider for the student of psychedelic history. With further research and verification, The Browns' findings are potentially revelatory with regard to the history of religion and human development. Appropriate for students of history, art, religion, drug culture, and anyone who ponders the intersection of nature and spirit. Happy reading!

## Technical Specifications

| Specification | Value |
|---------------|-------|
| Asin | B01CO33AO8 |
| Edition | Illustrated |
| File Size | 7.5 MB |
| Isbn 13 | 978-1620555033 |
| Language | English |
| Publication Date | September 15, 2016 |
| Publisher | Park Street Press |
| Screen Reader | Supported |
| X Ray | Enabled |

## Images

![The Psychedelic Gospels: The Secret History of Hallucinogens in Christianity - Image 1](https://m.media-amazon.com/images/I/91EZ6mvuFAL.jpg)

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## Customer Reviews

### ⭐⭐⭐⭐⭐ The extent and meaning of psychedelics in Christianity
*by M***N on September 30, 2016*

The Psychedelic Gospels accomplishes its stated goal, doesn't make strategic mistakes, and brings additional evidence of mushrooms in Christian art, with intelligent, informed, broad discussion. This book is ready for Wouter Hanegraaff to read. Hanegraaff is leading critical historical scholarship in Western esotericism, and he is calling for critical scholarship on the history of psychedelics in Western esotericism. Brown shows a Boehme woodcut with mushroom elements. Brown provides valuable contributions to studying how religions come from psychedelics and then corporate religion tries to manage or compete against psychedelics, sometimes suppressing the very root inspiration of religion. Brown raises the right questions about Wasson, and takes a critical, informed look at the Wasson/Allegro contention, so that's no longer blocking research. That logjam has now been cleared. This book is written as a travel adventure format. It is chatty and yet impressively broad and relatively well-informed on psychedelic history and latest research developments and controversies, including Irvin, Letcher, Hatsis, and Hoffman. Discusses the reception history of McKenna and Allegro, and gives balanced critical assessment of Wasson and of Allegro. We must not let Wasson hold back any longer, research into psychedelic history within Christianity. We must not let Allegro hold back the psychedelic theory of religion. Letcher and Hatsis have fixated on Allegro's particular model of how to think about the mushrooms in Christianity, as if we must pick between only two, shallow explanatory-theory options, "there are no mushrooms in our own religion" vs. "secret fertility cult hiding their mushroom use in the figure of Jesus". Brown's thinking doesn't get stuck inside the over-specific John Allegro description of what mushrooms in Christianity meant in the cultural context. Brown has contributed several useful mytheme decodings: {bones} = nondying {Purification of lips by ember} A {full-height spear held by the god} separates the scene into mortal vs. immortal Brown points to the Egodeath site for discussion of the psychedelic theory of religion. The Egodeate site has content through 2007. The Egodeath Yahoo group covers through the present. Brown considers ahistoricity and psychedelics, but doesn't consider the Egodeath theory as a whole. There is a paragraph about consciousness, yet no mention of loose cognitive binding and metaperception per the Egodeath theory. No mention of Heimarmene or Eternalism or freewill. Shallow pop sike treatment of the snake as being vaguely "identified with" psychedelics -- but Eve sees and rightly blames the snake for bringing her the ingesting of mushrooms. This book adheres to the typical scope, typical focus on shallow recognition of the sheer presence of mushrooms in Christianity, or psychedelics in religion. Gives lip service to cognitive approach and cites Benny Shanon, but doesn't mention anything like the theory of loose cognitive association binding. Brown makes the usual comments about meditation that the Moderate psychedelics "advocates" make, equating meditation with psychedelics. But meditation or contemplation comes from psychedelics; psilocybin (not meditation) is the authority and point of reference for religion. Functionally, meditation serves as a way of avoiding psychedelics, which are too effective. Brown's next step after this book is to gather and assess art evidence of mushrooms in Christianity. Even before we make additional important progress there, though, it is suddenly already time to ask: given the fact of mushrooms in Christianity, what of it? The article _Wasson and Allegro on the Tree of Knowledge as Amanita_ advises to put aside the shallow argument about a single mushroom tree, and focus research instead on the question: To what extent are psychedelics in Christianity? But moving on to the next phase after Brown's next project, after books in this genre have piled up, and after piling up more than enough evidence of the sheer presence of psychedelics in all of our religions, then what? Brown doesn't reach that far. Given that there are plentiful mushrooms in Christianity, what of it? Given that there are plentiful psychedelics throughout religion, what of it? The Egodeath theory explains that once the esoteric psychedelic tradition is reinvigorated, this will lead to an eager and fearful uncovering and revelation, which delivers salvation and gnosis: Mushrooms in Christianity will lead to transformation from literalist ordinary-state Possibilism (possibility-branching-steering) to analogical psychedelic Eternalism (pre-existence/noncontrol; frozen spacetime block). Esoteric (inner) Christianity must be available, as well as exoteric (outer) Christianity. Brown advocates amending the Controlled Substances Act to permit psychedelics for certain purposes, and centers where people legally ingest psychedelics under supervision. The Egodeath theory advocates full repeal of drug Prohibition back to the 1913 nonexistence of laws against psychoactives; eliminate the schedules. Brown's declared position on Jesus' historicity is literalist; historicist: Brown asserts that Jesus *ingested* mushrooms, not that Jesus *means* mushrooms. Allegro's camp asserts that Jesus represents mushrooms. Brown points to the Egodeath site. The Egodeath theory asserts: The Eucharist is psychoactive mushrooms, is Christ in the likeness of flesh, the only means by which the mind is transformed. The Jesus figure depicts by analogy, the experiential dynamics that result from mushrooms. Greek and Bible mythology describes transformation from Literalist Ordinary-state Possibilism to Analogical Psychedelic Eternalism. -- Michael Hoffman, the Egodeath theory

### ⭐⭐⭐⭐⭐ Exciting read for students of psychedelic history
*by V***R on August 31, 2017*

The Psychedelic Gospels is an exciting read for the psychedelic scholar and the casual reader alike. Jerry and Julie Brown offer a comprehensive exploration of mushroom use in early Christianity through the lens of sacred cathedral art. Backed by years of research, travel, and devoted study, the Browns present an intriguing interpretation of mushrooms' role in the history of the Christian Church. The Browns' expertise in the history of psychedelics is a rich launching pad for their thesis that magic mushrooms were used throughout the history of Christianity. Before diving into their more recent research, the Browns present an accessible primer on psychedelic history (which is arguably as old as the species itself). They cover everything from the Mysteries of Eleusis to the Good Friday experiment. This offers readers a great context in which to understand the Browns' ideas about mushrooms. Further, they give the reader a clear and fun narrative of their research process. This is helpful for young scholars stepping into the realm of deep field research. They write of their adventures through the churches and cathedrals of Europe, thoughtfully inspecting paintings, frescoes, windows, texts, etc. Without getting technical or dry, they manage to explain how their thesis grows and evolves as they accumulate sources. Another helpful feature of the book is the collection of rich color photographs of the Browns' evidence. The Browns make a particularly important contribution to the psychedelic conversation in their critique of the work of R. Gordon Wasson. They reveal some interesting facts about Wasson that are important to consider for the student of psychedelic history. With further research and verification, The Browns' findings are potentially revelatory with regard to the history of religion and human development. Appropriate for students of history, art, religion, drug culture, and anyone who ponders the intersection of nature and spirit. Happy reading!

### ⭐⭐⭐⭐ Describing the Elephant
*by S***. on September 29, 2016*

Just finished my copy The Psychedelic Gospels and it was an interesting read and would make a fine introduction to entheogenic literature for anyone not familiar with the subject of Entheogens. The term "entheogen "meaning "generating divinity from within" is a relatively new term and is used to differentiate between "psychedelic" ("mind-manifesting or mind-disclosing "a term that accumulated much negative baggage from the 1970's drug revolution. I'm not sure why the authors decided to use the older term for their title except that Jerry Brown writes he had his first drug trip in the late 70's The book starts out like a Dan Brown romp through various mystical sites all over Europe and the UK but fortunately, it is not a Dan Brown fantasy novel. With the exception of the Green Man/mushroom image at Rosslyn Chapel in Scotland (which I found a stretch), most of the images documented hold up to scrutiny with their examples of mushroom iconography. I had previously read several more detailed books on the subject of religious mushroom iconography (many of which the authors cite), and this book is a great general survey of those examples. I only wish they had visited St Marks in Venice where mosaic mushrooms are clearly visible at the feet of Jesus under the dome. I was there in May and cannot express the delight at actually seeing these images in person. The authors do a great job of reviewing entheogenic history --of R. Gordon Wasson's discoveries of the Amantia muscaria and its connection to Soma and the development of theories of the ergot in the Kykeon at Eleusis to the magic mushrooms in Mexico. Then they jump into the central thesis of the book--the images of mushrooms (and thus entheogenic teachings) embedded in early to medieval Christianity as illustrated in religious and architectural art. The most interesting fact I learned from this book was that R. Gordon Wasson who was a banker with JP Morgan was also the banker to the Vatican and it is the authors' contention that Wasson halted his historical research at 1000 BCE so as not to create a path to early Christianity. That path was clearly sniffed out by John Allegro who blew the whistle and asserted that Christianity came out of earlier mysteries based on mushroom culture. The authors gloss over the famous Allegro/Wasson dispute due to their own biases at the end of the book regarding their view of the beginnings of Christianity and do not want to offend any believers. I feel however, the entheogenic theory of the origins of Christianity is only one leg of the proverbial elephant that the three blind men are trying to describe. Jerry Russell. PhD in his introductory remarks to "Shakespeare's Secret Messiah", by Joseph Atwell made the following observation: "the search for the 'original sources' of the gospels along with the search for 'the historical Jesus' is often a spiritually- driven quest: that is, once the seeker is convinced that Christianity has been 'corrupted' (whether by Paul or by Flavian influences, or by the Papacy, or by modernity) the goal becomes to recover the purity of the message that was originally delivered by the revered prophet. In terms of its spiritual value, however, the enthusiasm for this quest may be misplaced, as there is no guarantee that the original message is recoverable, or that the prophet had any unique wisdom to impart in the first place." Russell goes on to write: “the works of Joseph Atwell, maintain that Christianity was the creation of the Flavian Caesars, Vespasian and Titus and that is the religion we know as Roman Catholicism. The emperors left a veiled confession of their work embedded in the Gospels and the works of Josephus. The religion was invented as wartime propaganda, primarily targeted at the Hellenistic Jews of the Diaspora, and also the Gentiles. This covert act of psychological warfare was successful beyond the Romans’ wildest dreams: even today, the dominant view is that Christianity arose in humble circumstances, and grew to massive proportions while being driven by a variety of philosophical and religious trends, if not by God himself.” I make reference to the works of Atwell as possibly the second leg of the “elephant” to explain the historical origins of the institution of Christianity. Unlike the authors of the Psychedelic Gospels who finally side with the religious studies establishment who, contrary to their professed ‘academic’ pursuits are actually on a spiritual-driven quest (see above) I agree with Allegro et al. that Jesus may be a spiritual metaphor for the Consciousness of which the Psychedelic Gospels authors devote their book. Their call for an Interdisciplinary Committee on the Psychedelic Gospels may catch on. Already there are programs in accredited institutions studying Entheogens and Psychological Counseling as at the California Institute of Integral Studies in San Francisco [...] where both Stan Grof and Ralph Metzner are Faculty Emeriti. [...] At the conclusion, Brown writes that it was Jesus who applied Archimedes’ Lever to move world history but I think that the works of Ruck, Rush and Allegro in addition to Joseph Atwell will be the lever to move the world out of the dark ages and into the Light of Knowledge

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