The Origins of Religion: A Dissertation upon the Divine Manna of the Ancient Jews and the Eucharist of the Catholic Church, the Blood and Body of Christ; as reference to Sacred Mushrooms (original) (raw)
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THE ORIGINS OF RELIGION: AS REFERENCE TO SACRED MUSHROOMS. 3RD EDITION
Throughout the ancient stories of humanity, plants and fungi have been used as sources to contact divine realms by Shaman and Priest alike. These naturally induced experiences are often potent enough to form Mystics, Prophets, Spiritual Gurus, and even gods. Psychedelic substances during modern eras have been virtually demonized and condemned by most members of society or labeled as recreational by others - leaving any claims to a spiritual connection castrated at the thesis statement. Scholars fear tackling this subject by reality of being ostracized from peers and/or branded as a hieratic by the Church if not outright imprisoned by the state. Holidays such as Christmas, Easter, Holy Communion, and Marriage all appear to have their roots in the experience that Christ is centered upon; Sacred Psilocybin Mushrooms. This book takes a deeper look into the myths, artwork, and stories that surround predominating religions and breaks down how each individual can come into direct communication with divine realms by instituting the true Holy Blessed Sacrament.
Mushroom Sacraments in the Cults of Early Europe
NeuroQuantology, 2016
In 1957, R. Gordon Wasson, a professional banker and amateur mycologist, inadvertently launched a profound cultural change that has come to be called the Psychedelic Revolution, by publishing an account of his experience with a Mazatec shaman in Hautla de Jiménez in the mountains of central Mexico. The article appeared in Life magazine and was intended as publicity for his forthcoming Russia, Mushrooms, and History, in which he and his Russian-born wife Valentina Pavlovna pursued their lifelong fascination with their dichotomous attitudes toward fungi, which had led them to suspect a cultural taboo upon a sacred object. In 1968 he traced this taboo back to the Vedic Soma, which he identified as a psychoactive mushroom. The identification, if correct, implied that there should be evidence for a similar sacred role for the mushroom in other regions in antiquity where the migrating Indo-European people settled. In 1978, he proposed such a role for the visionary potion that was central to the mystical experience of the Greek Eleusinian Mystery, that was celebrated annually for two millennia at a sanctuary near Athens. The possibility that the ancient Greeks indulged in chemically altered consciousness is antithetical to Europe's idealization of Classical antiquity and the proposal was largely ignored. Mushrooms, however, were fundamental to social norms and religious observances in the celebration of Dionysus, and figured in other Mystery cults and in the foundational traditions of many cities, including Mycenae and Rome. The Soma sacrament as the Persian haoma was proselytized to the West by the Zoroastrian priests of Mithras and became a major cohesive indoctrination for the Emperors, army, and bureaucrats who administered the Roman Empire. It survived the Conversion to Christianity in the knighthoods of late antiquity and the medieval world, and was assimilated to the Eucharist of certain of the ecclesiastical elite.
THE SACRED MUSHROOM AND THE CROSS
In order to keep this information available to the public, this book has been pirated! IN MEMORIUM TO JOHN MARCO ALLEGRO By Adam Jay Kadmon John M. Allegro was born February 17, 1923 in London. He served in the Royal Navy then studied at the University of Manchester, where he obtained a first-class Honors Degree in Oriental studies in 1951. A year later, he was awarded a Masters degree for his work on the Balaam Oracles. His Oxford research on Hebrew dialects was interrupted when in 1953 he was called to join the first international team of scholars working on the newly discovered Dead Sea Scrolls in Jerusalem.
The paper examines the typological identification of the Eucharist with the forbidden fruit of the Garden of Eden in the thought of St. Gregory of Nyssa. The paper focuses on his conception of the Eucharist as the antidote to the corrupting effects the fruit has on human nature. Whereas the forbidden fruit is seen as causing corruption of the body and ultimately death, the Eucharist is viewed as reversing these effects, becoming a medicine of immortality. The paper will apply a methodological framework developed by Ann Astell in Eating Beauty: The Eucharist and the Spiritual Arts of the Middle Ages (Cornell University Press, 2006). Astell argues that four major spiritualities of the Middle Ages—Cistercian, Franciscan, Dominican, and Jesuit—saw the Eucharist as instilling the virtue opposite to the particular vice represented by the eating of the forbidden fruit. For example, if the sin was interpreted as pride, reception of the Eucharist became an act of humility. This paper points to Gregory as evidence that the basic typological relationship between the forbidden fruit and the Eucharist was also operative in the patristic era. However, in the case of Gregory, the typological opposition takes the form of an effect-and-remedy rather than vice-and-virtue. Key texts that examined are On the Making of Man, On the Soul and the Resurrection, and The Great Catechism.
The Eucharist before Nature and Culture
This paper examines the modern division between nature and culture, placing it within the context of the more fundamental division of subject and object. I examine works by Bruno Latour and Donna Haraway to indicate problematic or incomplete attempts to overcome this modern dualism. I argue that theology comprehends nature and culture within the more fundamental category of creation with particular reference to the unification of nature and culture in the Christian liturgy of the Eucharist.
THE ROOTS OF EARLY CHRISTIAN EUCHARISTS corrected
In the past two decades, however, this approach has been increasingly criticised. The main objection, voiced particularly by Paul Bradshaw, concerns an uncritical examination of Jewish liturgical traditions which, moreover, are often attributed to a far too early period. 7 At the same time, several scholars have explored new paths by drawing attention to similarities between the early Christian Eucharist and Greco-Roman banquets. The latter, often designated as symposia, were a common phenomenon in the Mediterranean world; they cut across religious and ethnic boundaries (Jews, Greeks and Romans) and usually followed a general pattern involving a number of customs and rituals. It has been proposed that the Christian Eucharist originated and developed as a variety of this symposium. 8 2 L. Bouyer, Eucharistie. Théologie et spiritualité de la prière eucharistique, Tournai 1966. Reprinted 1990.