Amanita Muscaris and Christmas

AS we now know from our studies of ancient Sumerian writings dating back to 3,500 BC, God was originally thought of as a giant phallus in the sky. His fertile seed—rain—fell to the womb called earth, causing it to “give birth” to crops and vegetation. And we also know that this let to a special priesthood – men who could act as intermediaries with the heavenly phallus. They achieved this by the use of the “Holy Plant”—a plant whose juices were a powerful hallucinatory drug that could indeed seem to transport its users to another world. This plant was the mushroom known as Amanita muscaria. And from my researches as a philologist—a student of languages and words—I know now that when the time came for the secrets of the mushroom cult to be written down to preserve them intact in a hostile world, it was done in a kind of code.
Within the story of a rabbi called Jesus were woven names and incantations used in the gathering and consuming of the sacred fungus. The Church made the basis of its theology a legend revolving round a man Jesus, crucified and resurrected, who never, in fact, existed. In the sense that the story of Jesus and his friends was intended to deceive enemies of the sect, Jews and Romans, it was a Hoax—the greatest in history. Unfortunately it misfired. The Jews and Romans were not taken in; but the immediate successors of these first “Christians” (users of the “Christus,” the sacred mushroom) were. It was a concentration of the powerful juice of the “Holy Plant” that the Magi—the magicians or Wise men (the great pedlars of the ancient world) – believed would give anyone anointed with it amazing power. They could “obtain every wish, banish fevers and cure all diseases without exception.” So the Christian, the “smeared or anointed one,” received “knowledge of all things” by his “anointing from the Holy One” (I John 2.20). Thereafter he had need of no other teacher and remained for ever- Adapted from The Sacred Mushroom and The Cross, by John M. Allegro, to be published in May by Hodder and Stoughton, 63s. © John Allegro, 1970. More endowed with all knowledge. Whatever the full ingredients of the Christian unction may have been, they would certainly have included the aromatic gums and spices of the traditional Israelite anointing oil: myrrh, aromatic cane, cinnamon and cassia.
That these ingredients formed only part of the sacred formula is well known. Josephus, the Jewish historian of Roman times, says there were thirteen elements, and the Talmud names eleven, plus salt, and a secret herb which was added to make the smoke rise in a vertical column before spreading outwards at the top. With the characteristic shape of a mushroom in mind we can now hazard a fair guess at the secret ingredient. Knowledge and healing were two aspects of the same life-force. To be rubbed with the Holy Plant was to receive divine knowledge. It also cured every sickness. Josephus suggests that anyone of the Christian community who was sick should call the elders to anoint him with oil in the name of Jesus (the Epistle of James 5.14)—in other words with the juice of the sacred mushroom. Use of the name “Jesus” as an invocation for healing was appropriate enough. Its Hebrew origin which we know as “Joshua” comes from a Sumerian phrase meaning “semen which saves” or “restores.”


The fertility god of the Greeks, Dionysus (otherwise known as Bacchus, the good of the wild women known as Bacchantes), whose symbol was the erect penis, has virtually the same name as Joshua (or Jesus), as we can now recognise from their mutual Sumerian source. Their orgiastic rites were derived from the same maddening drug of the Amanita Muscaria. The Twelve Apostles are sent out among their fellow-men casting out demons and anointing the sick with oil (Mark 6.13). Healing by unction persisted in the Church until the 12th century, and the anointing of the dying—“extreme unction”—has persisted in the Roman Catholic Church. The principle behind this practice remains the same: God’s “seed-of-life” imparts life to the ailing or the dead. Things, as well as people, could be anointed so that they became “holy”—that is separated to the god’s service. The Semitic word for “holy” is fundamentally a fertility word. The anointing into holiness of kings and priests is again largely imitative in character. The prime duty of the king was to ensure the fertility of the land and well-being of his subjects. Many of the Greek and Semitic words for “lord” and “lordship” convey this idea when seen in their Sumerian form. The priest’s function was also to see that the god played his part in inseminating the land.

Amanita Muscaris Thousands of years ago, in the pre monarchic era, psychedelic/entheogenic substances where publicly known world wide and were respected for their ability to bring forth the divine, Yahweh, God, The Great Spirit, etc., by the many cultures who used them. Often the entire tribe or community would partake in the entheogenic rites. These rites were often used in initiation into adulthood, for healing, to help guide the community in the decision process, and to bring the direct religious experience to anyone seeking it, that might take these psychedelic sacraments properly.

In the pre literate world, the knowledge of psychedelic plant sacraments, as well as fertility rites and astronomical knowledge surrounding the sun, stars, and zodiac, known as astrotheology, were anthropomorphized into human/god like beings so their stories and practices could be passed down for generations. Weather changes over millenniums caused environmental changes that altered the available foods and plant sacraments available in the local vicinity. If a tribe lost its shamanic El-der (El - God), all of the tribe's knowledge of their plant sacraments as well as astronomical knowledge would be lost.

(pic on the right december constellation alignment plus Orion Belt and Sirius and the birth of Sun)

(pic right amanita in the shape of the holy graal???) The history says that the shamans recogian the amanita for despues to give them to him the families ke hung it in set against the blaze in their boots so that they dried and they could eat them without being toxicas al I gave following!

The Deer is the major predator of Amanaita muscaris in the north countries and even the shamnas used to this animal to seek them-Amanita muscaris.

Religious use of A muscaria has been documented among Siberians, American Indians, the Sami, and the Japanese in modern times. A report by a group of researchers who actually partook has been published on the web (it is not very prettily formatted, but it does include some interesting comments on religious and spiritual effects, as well as some speculation on neural mechanisms for the mushrooms' activity). Historically, an article from 1809 documents their contemporary use among the Kamchacals. Amanita Muscaria (Fly Agaric)

There is evidence of its use among the ancient Greeks and the proto-Hindi.

Lewin (1931) described the use of the fly-agaric by the native tribes of North East Asia in Siberia. Lewin discussed briefly the suggestion Berserkers consumed this mushroom to produce their great rages. The fly-agaric was in constant demand and there was a well-established trade between Kamchatka where it did grow to the Taigonos Peninsula where it did not grow at all. The Koryaks paid for them with reindeer and Lewin reported one animal was sometimes exchanged for one mushroom. The Kamchadales and Koryaks consumed from 1 to 3 dried mushrooms. They believed the smaller mushrooms with a large quantity of small warts were more active than the pale red and less spotted ones. Among the Koryaks, their women chewed the dried agaric and rolled the masticated material into small sausages which were swallowed by the men. Lewin does not report whether the women got some of the psychological response. The Siberians discovered the active principle was excreted in the urine and could be passed through the body once more. As soon as the Koryak noted his experience was passing, he would drink his own urine which he had saved for this purpose. The same mushrooms could thus give one person several experiences or several people one experience. After several passages the urine no longer was able to produce the desired effect.

Video about ayaguaska or southamerican amanita

The response to the mushrooms varied from person to person and in the same person at different times. The mushrooms varied in potency and sometimes one mushroom was effective; at other times ineffective. The first response occurred in 1 to 2 hours beginning with twitching and trembling. Consciousness was maintained and during this induction phase the subjects were euphoric and contented. Then the visions came on. The subjects spoke to their visionary people and discussed various matters with them. They were quite calm but appeared entranced with a glassy stare. Other subjects became very jolly or sad, jumped about, danced, sang or gave way to great fright. Their pupils were enlarged. Lewin believed this was responsible for the distortions in size which occurred. Small objects appeared much too large. This "deceptive perception is apt to influence his action" ... "on the basis of his illusions the conclusion which he arrives at is very reasonable." In large quantities more severe hallucinations and rages occurred. The initial excitation could become more and more severe leading to attacks of raving madness. In some cases motor excitation was dominant.

The eyes became savage, the face bloated and red, the hands trembled and the individual danced or rushed about until exhausted when he apparently slept. But he then experienced more hallucinations. This could then be replaced by another spasm of overactivity followed by more hallucinations and fantasy. Ramsbottom (1953) described in more detail the use of these mushrooms by the Berserkers. According to him, fly-agaric or bug-agaric were poisonous but not deadly and did not kill healthy people. The potency varied with district. In some districts of France these mushrooms are regularly eaten. S. Odman, in 1784, first suggested that Vikings used fly-agaric to produce their berserk rages Ramsbottom cited 12 authors who referred to the use of these mushrooms by the Siberian tribes already mentioned. The Koryaks believed a person drugged obeyed the wishes of spirits residing in them. Fabing (1956) and Fabing and Hawkins (1956) was convinced the Berserkers did, indeed, use fly-agaric. It is a very plausible explanation. Going berserk occurred as follows. The Norse took the mushrooms so that the effect came on during the heat of battle or while at work. During the berserk rage they performed deeds which otherwise were impossible. The rage started with shivering, chattering of the teeth, and a chill. Their faces became swollen and changed color. A great rage developed in which they howled like wild animals and cut down anyone in their way, friend or foe alike. Afterward their mind became dulled and feeble for several days. In 1123 AD a law was passed making anyone going berserk liable for several years in jail. It was not heard of since.

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DID EARLY CHRISTIANS USE HALLUCINOGENIC MUSHROOMS? ARCHAEOLOGICAL EVIDENCE