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“The pineal gland is the gateway to the super natural.”
— David Wilcock, researcher,
author and speaker
author and speaker
Part 1: Overview, Glands and Chakras
by Scott Mowry
INTRODUCTION Although we often think of the organs in our bodies, such as the heart, lungs and kidneys, as the most important for our survival, yet our glands may play an even more crucial role when it comes to the interaction with the soul and consciousness.
Our bodies contain numerous glands
within them. The glands are vital regulators of the body's energy
systems and as is now being discovered, they have a direct relationship
to our Divine origins as spiritual beings.
Perhaps the single most important and
essential gland in the entire body system is the pineal gland, so named
for its shape, similar to that of a pine cone. David Wilcock's in-depth research has uncovered some amazing functions of the this gland and its relation to our spiritual bodies.
The pineal gland is located within the
precise geometric center of the brain. And although larger in children,
as we age, it reduces in size to that of a pea as it undergoes a gradual
calcification process. The optimum size of the pineal gland, when fully
engorged and activated, is that of a grape.
GLANDS AND CHAKRAS
Glands are directly tied to the seven chakra energy points (pictured left)
that begin at the groin area, move up through the body, and end at
the crown of the head. The pineal gland is linked directly to the sixth
chakra point, located between the eyebrows, which is commonly known as
the "third eye." French philosopher and scientist, René Descartes referred to it as "the seat of the soul." And for good reason.
Glands are directly tied to the seven chakra energy points (pictured left)
that begin at the groin area, move up through the body, and end at
the crown of the head. The pineal gland is linked directly to the sixth
chakra point, located between the eyebrows, which is commonly known as
the "third eye." French philosopher and scientist, René Descartes referred to it as "the seat of the soul." And for good reason.
What makes the pineal gland so
important in terms of consciousness, is the vast amount of energy and
blood that flows through it, more so than any other gland in the human
body.
The pineal gland also is also the
storehouse of imagination and creation. The very same rods and cones
found within the eyes, can also be found within the composition of the
pineal gland. With this similar type of physiology, the pineal gland
allows us to visualize or imagine scenarios, fantasies, memories, dreams
or any other visual constructs. Have you ever heard the expressions,
"in the mind's eye," or "the third eye" or "the sixth sense?" These
phrases are all referring directly to the function of the pineal gland.
The pineal gland is also responsible for secreting two extremely vital brain fluids related to our mental health. Those are, melatonin, which is the hormone that induces sleep, and serotonin, which is the chemical that helps to maintain a happy, healthy balanced mental state of mind, among other functions.
Anti-depressant drugs, such as Prozac
and Zoloft, are often prescribed to raise the serotonin levels within
the brain chemistry. While psychedelic drugs, such as LSD and DMT,
(or Dimethyltryptamin, yet another natural tryptamine found in the
brain), as well as, some shamanic substances, like peyote, ahuyasca and
mushrooms, often mimic the chemical action of that of serotonin.
DMT is a natural substance found in
many plant species and, although research is just in its initial
stages, there is strong speculation emerging that DMT is produced
naturally in the pineal gland, as well.
Hence, the "psychedelic," hallucinatory
or shamanic trips that are experienced when one takes these types of
drugs or substances. The psychedelic journeys are all being accessed and
experienced within the realms of the pineal gland.
As we grow older, the pineal gland
begins to calcify from the numerous substances and hormones found in our
foods including soft drinks, processed foods and refined sugars that
contribute to this degenerative effect. There are even some who have
uncovered scientific research that point to psyche drugs,
anti-depressant, and fluoride in the water systems that may be causing irreparable damage to the pineal gland, as well.
(For products that assist to decalcify the pineal gland, see our Health and Wellness section Part 3.)
Within the last several years, there
has been a growing suspicion that cell phones, with their dangerous
radiation fields, may also be attacking the pineal gland and causing it
great harm. Even computer wi-fi network routers are also being
suspected as another harmful source to the brain and the pineal gland.
© 2009 MR, Productions, LLC
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The Pineal Gland – The Bridge to
Divine Consciousness (cont.)
Divine Consciousness (cont.)
Part 5: Jesus and the Sacred Mushroom
by Scott Mowry
THE AMANITA MUSCARIA MUSHROOM and THE VATICAN
We have already seen how the Catholic Church has placed extreme importance upon the pine cone symbolism in their Court of Pine (found in Part 2) with their gigantic pine cone statue within the grounds of Vatican City. Well, as it so happens, the Catholic Church places equal significance upon the Amanita Muscaria mushroom, believe it or not.
We have already seen how the Catholic Church has placed extreme importance upon the pine cone symbolism in their Court of Pine (found in Part 2) with their gigantic pine cone statue within the grounds of Vatican City. Well, as it so happens, the Catholic Church places equal significance upon the Amanita Muscaria mushroom, believe it or not.
As
a matter of fact, just as Siberian shaman dressed in a clothing to
resemble the sacred mushroom, so do the Cardinals and Bishops within the
Catholic Church, and even on occasion, the Pope himself.
Their traditional style of dress
includes a cap or beanie worn upon the top of the head, a red shawl or
cape over the upper body, a white apron or skirt upon the lower body,
and a pair black shoes to complete the ensemble. You can compare the
Cardinal's dress in the photo above with that of the mushroom and see
how strikingly similar they are. Surely, this is not a coincidence.
What possible reason would a Catholic cardinal have to dress like an Amanita Muscaria 
mushroom, of all things?
mushroom, of all things?
That question can be answered always
the same, time and time again, when it comes to uncovering sacred
knowledge: the clues are always strategically hidden in plain sight.
By dressing in this manner, the Vatican
is symbolizing that it posseses the sacred powers of the mushroom, but
would never, ever openly acknowledge these secrets to its followers, as
it has kept hidden countless other great spiritual secrets of the
world.
Afterall, the Vatican secret archives
are proported to stretch some sixty miles of underground catacombs
beneath Vatican City, which likely contain inumerable treasures that
could free mankind of spiritual slavery.
In the latest film from the Da Vinci Code series, "Angels & Demons,"
we are given just a glimpse of what could be stored within the massive
underground chambers, which may soon be revealed to the people of the
world, perhaps as early as the year 2012.
Yet the Vatican can blatantly display
and mock their power over those who have no idea of these great secrets
that can be found all around us. Sometimes as close as the nearby
forest, to name but one. And it only takes the sacred knowledge to
unlock those secrets.
But this is not the end of the mushroom
symbolism for it continues on in the story of Jesus Christ, the Son of
"sun" of God, as well.
JESUS AND THE HOLY MUSHROOM
In ancient religious iconography, the mushroom is often symbolized by a cross. In turn, the image of Jesus crucified on the cross is remarkedly similar to the compostion of the Amanita Muscaria mushroom.
In ancient religious iconography, the mushroom is often symbolized by a cross. In turn, the image of Jesus crucified on the cross is remarkedly similar to the compostion of the Amanita Muscaria mushroom.
From the top
of the head of Jesus, where we find the crown of thorns, we see a
similar image on the cap of the mushroom where white speckles remain
from its separation from the egg stage as the mushroom grows.
Secondly,
Jesus' arms spread out on the horizontal section of the cross is
representative of the veil of the mushroom. Moving down the body of
Jesus we find a sash or cloth covering his pelvis, which is quite
similar the the skirt that is found about half way down the stem of the
mushroom.
Finally, as
Jesus has been nailed to the cross with his feet on top of one another,
this essentially portrays him standing upon one leg. This would be
representative of the long stem of the Amanita Muscaria mushroom holding
up the cap.
If we also examine the halo often found
in religious art that surrounds the head of Jesus and other saints,
these are commonly assumed to contain rays of the sun. Yet there is a
striking similarity to the underside of the cap of the mushroom, which
portrays an intricate spoke pattern within its wheel.
Therefore, it is not a stretch to
believe that the halo is not reprensentative of the sun, but rather yet
another symbol for the sacred mushroom.
Religion and psychedelic journeys of
the mind –– not that distant of cousins afterall. And it is all there
for you to see. Just check the ancient clues and you will find them.
© 2009 MR, Productions, LLC
Academic endorsements for The Holy Mushroom:
John Allegro’s revelation of the sacramental role
of a sacred mushroom in the ancient religions spanning the agrarian
region from Mesopotamia to the Near East was immediately and unfairly
rejected by a chorus of scholars less competent than him, but continuing
research into early Christianity and the mystery religions of the
Greco-Roman world and their perpetuation in alchemy and European
folkloric traditions has vindicated the correctness of his discovery.
~ Professor Carl A. P. Ruck, Boston University
~ Professor Carl A. P. Ruck, Boston University
Christianity and the Piltdown Hoax (one of the
largest academic scandals in history) share many similarities: In both
stories the information was constructed and then salted into the
information stream, and, through the word of noted scholars, presented
as fact, the truth. Scholars have egos and once committed to their ideas
through scholarly publications, faculty meetings, and conferences, have
difficulty seeing, hearing, or even appreciating an adverse view. To
waver from a strongly held opinion could spell academic ruin and
withdrawal of acclaim. This leads to lively debate, counter stories, and
even character assassination if one side or the other is being out
trumped in the symbolic mêlée.
Jan Irvin (The Holy Mushroom) has captured what we might call an “anthropology of clarification” regarding whether or not mushrooms, and mind-altering substances in general, played any role in the development of not only Judaism and Christianity but the total culture in play at that time. It is now recognized in many academic communities (anthropologists, sociologists, psychiatrists, psychologists) that sufficient evidence exists of the importance of these substances, both textual and visual, to say “yes” in very large letters. It is no longer theory. The questions Irvin asks are these: “If mind-altering substances did play this major role, then how would this affect our interpretations of the Bible and the Qur’an? Would this shed light on the origins of mystical experiences and the stories, for example Abraham hearing voices and Ezekiel’s convenient visions? What would this suggest about the shamanic behavior of Jesus? What impact would this have on organized religion?” These are bold questions. This is a very useful volume for those interested in the Holy Mushroom and the politics of truth. Detailed and wonderfully illustrated; great bibliography.
~ Professor John A. Rush, Sierra College
Jan Irvin (The Holy Mushroom) has captured what we might call an “anthropology of clarification” regarding whether or not mushrooms, and mind-altering substances in general, played any role in the development of not only Judaism and Christianity but the total culture in play at that time. It is now recognized in many academic communities (anthropologists, sociologists, psychiatrists, psychologists) that sufficient evidence exists of the importance of these substances, both textual and visual, to say “yes” in very large letters. It is no longer theory. The questions Irvin asks are these: “If mind-altering substances did play this major role, then how would this affect our interpretations of the Bible and the Qur’an? Would this shed light on the origins of mystical experiences and the stories, for example Abraham hearing voices and Ezekiel’s convenient visions? What would this suggest about the shamanic behavior of Jesus? What impact would this have on organized religion?” These are bold questions. This is a very useful volume for those interested in the Holy Mushroom and the politics of truth. Detailed and wonderfully illustrated; great bibliography.
~ Professor John A. Rush, Sierra College
Jan Irvin has produced a most thoughtful and
valuable account of debate around the use of hallucinogenic mushrooms in
early Christianity. Irvin’s careful account of the main protagonists,
their sources and intellectual motivations shows the importance of
continuing research on this significant moment in early Christian
thought, as well as how academic research itself is affected by the
cultural attitudes of the day. In adducing new textual evidence and
showing the iconographic prevalence of the mushroom motif Jan Irvin is
to be warmly congratulated – all serious scholarship for the future will
have to take account of his achievement.
~ Professor Neil Whitehead, University of Wisconsin, Madison
~ Professor Neil Whitehead, University of Wisconsin, Madison
Foreword by Judith Anne Brown:
Why should we be surprised or shocked by the idea
that people of all eras and cultures have used hallucinatory drugs to
attain exalted states of consciousness, which they take to mean divine
understanding? In The Sacred Mushroom and the Cross John
Allegro tried to show that this idea was built into the language and
thought of religion from the very earliest times, and was still
evident in the language and thought of the first Christians.
When survival depended on the fertility of the
earth, and fertility was a gift of the gods, people sought to promote
fertility by appealing to divine power. The swiftest and surest way to
know the mind of god was through the use of herbal drugs. Throughout
all ages and across all continents, priests and shamans have used
entheogenic drugs in religious rituals. One of the chief sources of
these drugs was fly agaric, Amanita muscaria, the sacred mushroom.
John Allegro believed that Judaism and Christianity
were no exception. He held that many biblical stories and sayings
derived from earlier fertility cults based on the use of the sacred
mushroom. He discerned mushroom epithets behind many stories, names
and phrases in the Old and New Testaments, either elaborated into folk
tales or deliberately hidden in names and incantations. Embedded in
different contexts, and often misunderstood in translation, they still
carried messages for those who would look for them.
His evidence was linguistic. Starting with Greek and
Semitic names, phrases, themes and stories from the Old and New
Testaments, he followed them back through Phoenician and Akkadian to
the earliest known writings – those of Sumer in the third millennium
BCE. Although the precise form and interpretation of words changed
with inflection and context in different languages, he found that the
basic phonemes, the building blocks of words, carried their root
meaning from one context to another. So by tracing the development of
words we can trace the intertwining evolution of language, culture and
religion.
The Sacred Mushroom and the Cross met
outrage and derision. Part of the problem lay in common revulsion at
the idea of linking Christianity to primitive fertility cults. The
idea that the New Testament was a cover story, deliberately designed
to transmit occult knowledge to a particular sect without the
authorities realising it, seemed improbably complicated. Also, Allegro
based his evidence almost entirely on language study, and not enough
was known about Sumerian to make a solid case. Had he given more
attention to investigating the surviving cultural and artistic
expressions of ‘Christian’ fertility cults, he might have convinced
more people of the strength of his argument.
But now other types of evidence are coming forward
to show that elements of the ancient religion survived at least into
medieval times, where they were widely accepted in pagan and Christian
folklore and religious practice, if not openly condoned by the
established Church. For example, a fresco in a thirteenth-century
church at Plaincourault, France, shows Amanita muscaria as the Tree of Life. Allegro used it as an illustration to The Sacred Mushroom and the Cross, but in the outcry against the book even this obvious reference to mushroom veneration met denial.
Starting with the Plaincourault fresco, Jan Irvin
sets out to justify John Allegro’s stance and to explore the
objections to it. As I explained in the biography John Marco Allegro: The Maverick of the Dead Sea Scrolls,
the main doubts about Allegro’s theory are whether the New Testament
could deliberately conceal a secret code about mushroom usage, and the
need to further substantiate Sumerian word connections. In the light of
Irvin’s findings, there can now be little doubt that entheogenic
drugs were used to attain divine understanding in Christianity as in
other religions. I also think it is worth questioning whether mushroom
lore was as secret as Allegro assumed it to be: lost in translation,
perhaps, but not lost on the early followers of the cult, for whom the
symbolism of the holy mushroom was a guide to revelation. In this
book Jan Irvin subjects both sides to courtroom-like scrutiny, and adds
powerful new evidence to help fill the gaps in our understanding of
the origins of religion.
~ Judith Anne Brown
Author of John Marco Allegro: The Maverick of the Dead Sea Scrolls
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