What I personally believe is that Jesus was a man who spoke as a manifestation of the Psilocybe mushroom. Christianity teaches that Jesus had two natures, both human and divine. The human nature is Jesus as a person. The divine nature was when Logos spoke through Jesus, as manifested through the Psilocybe mushrooms. This is hard to prove, but the evidence is there if you look for it.
To start with, we need to ask where this idea of bread as the body of Jesus comes from. Why would Jesus say that bread is his body, or that wine is his blood? The answer is: Because it was. It’s the body of the divine nature. The wine was a cocktail of entheogens. The bread on the other hand, was made from Psilocybe mushrooms.
To understand what the Eucharist really was, we need to start with Manna, described in the Old Testament:
Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law or no (16:4).
And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground (16:14). And when the children of Israel saw if, they said one to another It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the Lord hath given you to eat.
What could this Manna possibly be? It appears in the morning in the wilderness, after the rain has fallen. It’s very small and you’re supposed to eat it. What could it be, other than a mushroom? In Exodus we find:
For seven days no yeast is to be found in your houses. And anyone, whether foreigner or native-born, who eats anything with yeast in it must be cut off from the community of Israel.Eat nothing made with yeast. Wherever you live, you must eat unleavened bread.
Why would they be against yeast in their bread? Because the yeast metabolizes something. If it makes their bread less potent, of course they don’t want it.
They processed the Manna and added honey, to make a kind of bread that can be stored for a longer period:
But now our soul is dried away: there is nothing at all, beside this manna, before our eyes. And the manna was as coriander seed, and the colour thereof as the colour of bdelliaum. And the people went about and gathered it, and ground it in mills, or beat it in a mortar and baked it in pans: and made cakes of it: and the taste of it was as the taste of fresh oil. And when the dew fell upon the camp in the night, the manna fell upon it.
If they screwed up, there were worms:
Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them.
And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.
There must have been something real that they were harvesting. What could decay and develop worms within a day? What withers in the hot sun?
It was white and looked like Coriander seed. Here’s Coriander seed:
And here are mushrooms:
Coriander seeds seems like a pretty clever description to make the whole tribe realize what to look for.
In Psalm 78:24 we find:
he rained down manna for the people to eat, he gave them the grain of heaven.
What could possibly be this grain of heaven? There are some who think manna was some mealybug secretion, but that doesn’t make sense to me. According to classical rabbinical literature, manna was ground in a heavenly mill for the use of the righteous, but some of it was allocated to the wicked and left for them to grind themselves. In other words, it needs to be something that you grind up.
But here is the final nail in the coffin:
They prepared it with cow dung. I know, you could theoretically bake something over a fire made of dried cow dung. But it’s relatively straightforward for them, to take these mushrooms and to multiply them using cow dung. They grow spontaneously on cow dung, so this is the way to do it.
And so in the New Testament, we find Jesus speaking of himself as being the “bread of God”. John 6:51 says:
I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.”
That’s some pretty impressive food, if you ask me. When you take Psilocybe mushrooms, it feels like you live forever, the concept of time just ceases to make sense. As Lil Peep sang:
I could do anything I want to
Bump Lil Peep, when I die, I’ma haunt you
I could live forever if I want to
I could stop time, but I never wanna do that again
Christianity was widely persecuted throughout the Roman empire. The eucharist had to be eaten in secret. And when we look at how these early ceremonies looked, it wasn’t very similar to the ritualized Christian church we know today. Take a look at this, from 1 Corinthians 11:
17 In the following directives I have no praise for you, for your meetings do more harm than good. 18 In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. 19 No doubt there have to be differences among you to show which of you have God’s approval. 20 So then, when you come together, it is not the Lord’s Supper you eat, 21 for when you are eating, some of you go ahead with your own private suppers. As a result, one person remains hungry and another gets drunk. 22 Don’t you have homes to eat and drink in? Or do you despise the church of God by humiliating those who have nothing? What shall I say to you? Shall I praise you? Certainly not in this matter!
23 For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, 24 and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” 25 In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” 26 For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.
27 So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. 28 Everyone ought to examine themselves before they eat of the bread and drink from the cup. 29 For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves. 30 That is why many among you are weak and sick, and a number of you have fallen asleep. 31 But if we were more discerning with regard to ourselves, we would not come under such judgment. 32 Nevertheless, when we are judged in this way by the Lord, we are being disciplined so that we will not be finally condemned with the world.
People got drunk in church and others were left with nothing as a result. They would eat and drink the body of Christ to the degree that they would become weak and sick and fall asleep. Sleep may even have referred to death here in this text. Compare this to the modern Eucharist, a small wafer placed on your tongue. Early Christianity looked very different from modern Christianity.
Here’s something interesting I saw:
This is a depiction of the bread of life. Either that’s a really bad drawing of a basket of bread, or a decent drawing of some mushrooms.
Here’s how Iraneus describes the Eucharist:
if the Lord make known to me that you come together man by man in common through grace, individually, in one faith, and in Jesus Christ, who was of the seed of David according to the flesh, being both the Son of man and the Son of God, so that you obey the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote to prevent us from dying, but [which causes] that we should live for ever in Jesus Christ.
Why would people call it “the medicine of immortality”?
But wait, it gets better. Iraneus also describes a “plant of the devil”:
While we take care not to imitate their conduct, let us be found their brethren in all true kindness; and let us seek to be followers of the Lord (who ever more unjustly treated, more destitute, more condemned?), that so no plant of the devil may be found in you, but you may remain in all holiness and sobriety in Jesus Christ, both with respect to the flesh and spirit.
Be good to everyone, so that you are in sobriety with Jesus Christ, rather than having a plant of the devil in you.
That sounds like a plant that causes bad trips.
But here is the bulletproof evidence that the Eucharist was psychoactive:
Ignatius wrote in another letter, The Epistle of Ignatius to the Philadelphians:
Chapter 3. Avoid schismatics
Keep yourselves from those evil plants which Jesus Christ does not tend, because they are not the planting of the Father. Not that I have found any division among you, but exceeding purity. For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of repentance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ. Do not err, my brethren. If any man follows him that makes a schism in the Church, he shall not inherit the kingdom of God. If any one walks according to a strange opinion, he agrees not with the passion [of Christ.].
Chapter 4. Have but one Eucharist, etc.
Take heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth ] the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacons, my fellow-servants: that so, whatsoever you do, you may do it according to [the will of] God.
Apparently people were taking other things that they shouldn’t be taking.
Paul also talks about this, about the “cup of demons” that people were taking. From 1 Corinthians 10:21:
You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons.
What do you think this is? I think it refers to people who were making brews with plants from the nightshade family, full of atropine and scopolamine.
In the treatise To His Wife, from around the same time as that On Prayer, Tertullian seems to refer to the eating of eucharistic bread (alone) at the end of a fast, and/or at the beginning of a day, in a domestic setting: “Will your husband not know what you secretly taste before any other food? And if he knows it is bread, will he not believe that it is what it is supposed to be? And will anyone ignorant of the reason for these things, simply take them without muttering, without wondering whether it is bread or poison?” (Ad uxor.II.5.3).
“Wondering whether it is bread or poison”. Isn’t that strange? Why does this woman have to keep secret from her husband that she partakes in this Eucharist after the end of a fast? Why would he have to fear there is poison in this bread? It should be pretty easy to understand the dynamic going on here: Marginalized people, women, slaves and other outcasts, would hold secret parties where people ate this “Eucharist” and drank so much wine that they got drunk. If a husband would ask his wife why she was there and what she ate, she could say that it’s simply “bread”. But the husband would wonder, whether it is really bread or poison. The poison of course, refers to the Psilocybe mushroom.
And here again, we see that people were intoxicated during these events:
Our dinner shows its purpose by its name: it is called what among the Greeks means affection (dilectio)…We do not recline until we have first tasted of prayer to God. So much is eaten as satisfies hunger; as much drunk as is fitting for the pure.Appetite is satisfied to the extent appropriate for those who are mindful that they have to worship God even at night; speech, as for those who know the Master is listening. After washing of hands, and lights, each is invited into the middle to sing to God as able, from knowledge of sacred writings or from their own mind; thus it can be tested how much has been drunk. Prayer again closes the feast ( Apol.39.16-18).
The heretical sects had a reputation for herbalism and sorcery, which is probably as fundamental and important as attempts to reconstruct their complex dualist philosophy. The Valentinians were quite numerous and split into an eastern and western tradition. The latter was termed Marcionism, after Marcion (Μαρκίων) of Sinope on the Anatolian coast of the Black Sea, who was operative in Rome in the mid-second century and excommunicated in 144 CE. Marcion considered Paul the only true apostle of Christ, using an expurgated version of the Letters, rejected the Old Testament, accepted the validity only of Luke, to which he made revisions, rejecting his identity as a physician, and saw God as incomplete. In the anti-heretical diatribes, Marcion was attributed a notorious expertise in drugs. Irenaeus accused him of pharmacological deviltry, compounding special so-called aphrodisiacs. He used them to conduct ‘secret sacraments’ ‘to deceive, victimize, and defile.’ He even seduced the wife of one of Irenaeus’s deacons to join his sect (Irenaeus, Against Heresies, 1.13. et seq.)—She then makes the effort to reward him, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him. —Moreover, that this Marcion compounds philters and love-potions (φίλτρα καὶ
ἀγώγιμα), in order to insult the persons of some of these women . . . confessing, too, that they have been defiled by him, and that they were filled with a burning passion towards him (καὶ ἐρωτικῶς πάνυ αὐτὸν πεφιληκέναι). A sad example of this occurred in the case of a certain Asiatic, one of our deacons, who had received Marcion into his house. His wife, a woman of remarkable beauty, fell a victim both in mind and body to this magician, and, for a long time, travelled about with him. At last, when, with no small difficulty, the brethren had converted her, she spent her whole time in the exercise of public confession, weeping over and lamenting the defilement which she had received from this magician. —He devotes himself especially to women, and those such as are well-bred, and elegantly attired, and of great wealth, whom he frequently seeks to draw after him, by addressing them in such seductive words as these: “I am eager to make thee a partaker of my Eucharist” (Μεταδοῦναί σοι θέλω τῆς ἐμῆς χάριτος).