What is it about?

In light of new historical evidence regarding ethnomycologist R. Gordon Wasson’s correspondence with art historian Erwin Panofsky, this article provides an in-depth analysis of the presence of entheogenic mushroom images in Christian art within the context of the controversy between Wasson and philologist John Marco Allegro over the identification of a Garden of Eden fresco in the 12th century Chapel of Plaincourault in France. It reveals a compelling financial motive for Wasson’s refusal to acknowledge that this fresco represents Amanita muscaria, as well as for Wasson’s reluctance to pursue his hypothesis regarding the entheogenic origins of religion into Christian art and artifacts. While Wasson’s view – that the presence of psychoactive mushrooms in the Near and Middle East ended around 1000 BCE – prevailed and stymied research on entheogens in Christianity for decades, a new generation of 21st century researchers has documented growing evidence of A. muscaria and psilocybin-containing mushrooms in Christian art, consistent with ethnobotanist Giorgio Samorini’s typology of mushroom trees. This article presents original photographs, taken during fieldwork at churches and cathedrals throughout Europe and the Middle East, that confirm the presence of entheogenic mushrooms in Christian art

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Why is it important?

The major goals of this article are to provide an in-depth analysis of the “psychedelic gospels theory” regarding the presence of entheogenic mushroom images in early and medieval Christian art by: 1.Revisiting the Wasson–Allegro controversy in the light of new evidence, especially as it relates to the questions of psychoactive mushrooms in Christianity and the identification of an Amanita muscaria mushroom in the medieval Chapel of Plaincourault in France; 2.Presenting evidence of entheogens in Christian art and proposing the theory of the psychedelic gospels based on the authors’ field research at abbeys, churches, chapels, and cathedrals in Europe and the Middle East; 3.Replying to critiques of the psychedelic gospels theory by art historians, ardent advocates, medieval historians, and conservative Christians. 4.Resolving “Wasson’s paradox” and calling for the establishment of an Interdisciplinary Committee on the Psychedelic Gospels.

Perspectives

While Wasson’s views stymied research on entheogens in Christianity for decades after the publication of Soma in 1968, a new generation of 21st century researchers has documented growing evidence of psychedelic A. muscaria and a variety of species of psilocybin-containing mushrooms in Christian art, consistent with Samorini’s typology of “mushroom-trees.” The Psychedelic Gospels contributes to these entheogenic studies (a) by providing original photographs and analysis of psychoactive mushroom images in several churches and cathedrals in Europe and the Middle East; (b) by arguing that based on the presence of these images in the high holy places of Christianity, these psychedelic traditions were not suppressed by the Church, but were rather maintained for the secret instruction of initiates and possibly for the education of the illiterate masses; and (c) by proposing a psychedelic gospels theory, which hypothesizes that these images represent an alternative history of Christianity, suggesting that early and medieval Christians experienced healing, divinity, and immortality by ingesting sacred psychoactive sacraments.

Founding Professor Jerry B. Brown
Florida International University

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This page is a summary of: Entheogens in Christian art: Wasson, Allegro, and the Psychedelic Gospels, Journal of Psychedelic Studies, June 2019, Akademiai Kiado,
DOI: 10.1556/2054.2019.019.
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