In eschatology it is the writer’s obligation to clearly interpret the scriptures so one and all can understand what the bible is talking about. In the Song of Solomon it is very clear to us that the writer is explaining his relationship with the mushroom and dealing with the inconsistency of the experience as well as his own abilities to appease the mushroom-god. This book is one that is very important to biblical scholars and jewish scholars alike as it is said if you can understand the Song of Songs then you are as close as you can be to understanding the mind of god.

 

To understand the book it is important to know that only a select few were revealed the secret coding behind these strange metaphoric verses. To the Jews writing and reading was paramount to their social structure. Every Jew was taught to read and write many languages. Only the Jew was taught Hebrew. The Jews also took on bondservants for a period of seven years. As part of the payment for service they would be taught to read and write, everything except Hebrew, unless they were a Hebrew. So the Jewish system is a closed system and so there were only certain people in the society who could read the cant of cants. Then there are the esoteric meanings behind the texts, the secrets that only certain people would be made aware of. They were taught the secrets of the texts in order to go into the mountains and valleys to hunt their gods, the mushrooms. This was a secret of the utmost seriousness. It was only transmitted orally and each and every person who was taught it swore an oath of secrecy, unto death. Roughly one in a thousand people knew the secrets of the mushrooms, they had to be taught to hunt them so they needed to be taught to read the texts, to understand the codes. This is the real secret behind this book and it is one that is relatively unknown.

The cant of cants, Song of Solomon, and Song of Songs are the same, in the Catholic Church it is referred to the cant of cants, to either the Jews or the Protestants it is the Song of Solomon. 

 

 

This book has received a lot of attention. Every serious Jewish and biblical scholar has tried his hand at interpreting these texts. A marked amount of scholars interpret it wrong right off the bat because they start to interpret it as a book about sex and sexual relationships. This is an easy trap to fall into as will become clear as we read it but the relationship is between the character and the mushroom. Many of the characters within are mushrooms and flushes of mushrooms growing together under the cedars or pines.  They can be described as males or females both male and female as the mushroom itself is an hermaphrodite and alludes to both male and female genitalia. 

Rabbi Akiva the most famous Jewish Rabbi, said the Song of Solomon is the holiest book in the bible, before the New Testament (Research Rabbi Akiva)

 

 

The primary colors of the Amanita muscaria are red, gold and white so it is easy to see why they are associated with the dove which is white with red eyes and the spotted characteristics of the fruit bring us clear associations with the roe deer which is red and spotted as well as hinds. We can also see clear descriptions of the mushrooms habitat (pine and cedar trees) as well as its life cycle. The descriptions in these pages clearly allow us to identify the mushroom by color, appearance, and habitat and even throughout stages of its development (from small round shaped egg-rock to large red and white/golden upturned bird-cup). This is the only book in the whole bible that does not mention the words lord or god at least once.  Our main contention being that the mushroom is the god of the bible and that the mushroom is Jesus is by now clear so we can now move forward to saying that Solomon is also a mushroom.

The dove has golden feet and beak; three types of deer that  are mentioned in the Song of Solomon, are the roe, the young and old hart, hind they are referenced in chapters 2:7, 2:9 also mentioning the hart roe, 2:17  3:5-hinds 8:14-roe

 

The idea of Solomon as an historical figure is questionable to say the least. Unless you are a biblical inerrantist willing to stretch reported archaeological findings to the extreme it must be admitted that there is not a single shred of evidence to prove the existence of an Israelite king named Solomon nor is there any more for his reported king father David. There is no historical proof that a kingdom of Israel ever existed in the glorious fashion described within the Bible during reign of these mythological kings. The supposed conquests of David’s reign are reported to have stretched from its central capital in Jerusalem to the deserts in the south and north to Syria. Then there was the successive reign of David’s son Solomon under whose guidance there was reportedly a glorious temple as well as many kingly palaces built in the capital city of Jerusalem. It is this period  which is testimony that once upon a time Israel resembled a real kingdom and a world force. The Davidic Dynasty, kingdom of Israel and the holy city of Jerusalem, once historically established, form the basis for all later prophecies of a messianic redeemer from the House of David and the divine restoration of the greatness of a once again united Israel. But if David is a mushroom, Solomon is a mushroom, the stories are mythology and the once and future messiah king are all mushrooms then there is an actual factual basis to the story, the mushroom (or its knowledge) will once again find its place among mankind and the new Jerusalem will be established. Afterall the New Jerusalem does have at its center the mushroom fountain of living waters and each and every person that enters into the city is told to partake of the waters of life (another description of the mushroom in its juice-drink form) freely.  So it can be said rather seriously that the identity of Solomon as an historical figure is a mushroom and therefore a fact.

 David-1732-from 1730-dowd prop to boil i.e (fig) to love by impl. A love token, lover ,friend, spec. an uncle (well) beloved, fathers brother love, 1731-duwd from same 1730- a pot for boiling also used by resemblance of shape, a basket ,caldron ,kettle,(seething) pot

 

The Song of Solomon is reported to have been written in reference to an encounter with an angel by Solomon.  This is an encounter with the mushroom. This encounter infuses the consciousness with the consciousness of the mushroom or the god and also blends the consciousness with the heavenly host. This is why the narrative constantly switches around between being the first person to the second to a group and back to the first person, then even, becoming the voice of multiple personalities. Far from being an indication of schizophrenia, the narrative is clearly showing that the merging of consciousness is a group mind experience just as in John when one eats the body of Jesus and drinks his blood the son is in the father and the father and the son are one.

He’s say no actual people king David or Solomon, nor a place is Israel described, we need to go deep into explaining the facts of the Solomon being a mushroom, and David being a boiling pot another form of anthropomorphism

 

The Middle East was not always as desert an area as it is (and perceptively seems) today. At one time there were millions of cedar trees in Lebanon, now there are only 400. The crusades against the Cedars of Lebanon is one of those little discussed historical facts that must be understood in order to know how the Amanitas could have been so popular to the religions of the area. This book refers a lot to the cedars and mountains of Lebanon because this is the important information setting the stage for our narrative. The cedars of Lebanon were misclassified by early botanists and are actually a member of the pine family. They are host trees for the Amanita muscaria and have been revered for thousands of years for this very reason. Below the cedars is where the ancient peoples discovered god and they returned year after year to find god again.

 

 

Song of Solomon 1

 

1 The song of songs, which is Solomon's.

 

Our narrator starts by telling us that this book is a song and that it is Solomon’s. We can recognize thereafter that the chapters repeat themes and ideas nearly in a verse/chorus fashion. Perhaps the book was originally sung during festivals as it is reported to have been popular particularly during Passover. The Jews commonly sang songs at celebrations. Jack’s family lineage includes the lead canter in Europe during the 1800s who developed the song melody of the Colnidra. Sometimes the book is referred to as the “Cant of Cants’ because it means song and also the term cant is related to the word chant. Chant being the religious form of prayer or religious worship that is done in singing, chanting or tonal inflections.

 

2 Let him kiss me with the kisses of his mouth: for thy love is better than wine.

 

We immediately notice the first reference to intoxication, wine. The love is better than wine relates to the intoxication, mental, physical, emotional, and spiritual effects of the mushroom, this will become clear as we see the theme repeated. The effects are the love given to the recipient of the kiss. We also see the first potential mis-understanding that the kiss is a physical kiss given to our narrator by an undisclosed person.

 

Kiss (kisses) in the Song of Songs is the Hebrew word nashaq (H5401) that means to attach or connect. To connect oneself in this sense is not merely to touch lips or even to deeply kiss but to connect in a much deeper sense. Nashaq is also connected in this sense to the Hebrew word nasaq (5400) that enlightens us further to the deeper meaning because nasaq means to catch fire, burn or kindle. The red/golden color of the mushroom has been associated with fire the world over and fire is a much used euphemism for the mushroom because of this as well as the internal heat it produces in the imbiber. The mushroom’s association with fire cannot be stressed enough, nor can we emphasize enough the sweating produced when you take it and the heat that accompanies this.

Love-1730-the same as David

 Kiss-5401-nashaq-a prim. Root (Ident with 5400) through the idea (comp. 2383 from 2872 vision- to gaze at, mentally perceive contemplate (with pleasure) spec. to have a vision of behold, look, prophesy, provide,

 

3 Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.

 

The mushroom’s taste and smell is often referred to as honey like, sweet and good. The savour (also related to the word ‘saviour’) means smell, taste and even perception and/or understanding. The ointments in the old world were spices and perfumes, yes, but also these were medicinal anointings of oil that was infused with any manner of psychoactive or medicinal compounds. The word ointments in the Song of Songs is the Hebrew word shemen (H8081) [connection to semen?] which means an oil (particularly olive oil) based ointment, grease or liquid. [JI1] 

 

This word is also related to the Hebrew word shaman meaning to shine (as ones skin shines when it is covered in oil). We cannot miss the connection here with these oils and the word shaman. Shaman is an Ural Altaic (Siberian) word for medicine man and this connection with the Hebrew term for anointing oils is quite interesting. Shaman as a medicine man is properly a Siberian healer-sage-mystic-holy man. The Siberian shaman’s primary healing and divinatory tool is the Amanita muscaria mushroom[JI2] . It can be used as an ointment to absorb the active alkaloids trans-dermally (a very effective method especially for someone that is sick and can not keep down any food).

 

As previously discussed in the chapter on virgins the mushrooms themselves are the virgins and it is through the entheogenic ointments that the virgins give their love-gift.

 

Ointment-8081-shemen-grease,espec. Liquid (as from the olive, often, perfumed) fig. richness: anointing, fat,(things) fruitful oil, ointment, olive, pine, from 8080-shaman-greasy, i.e. gross, fig. rich fat lusty, plenteous,

The fruit of the pin tree is the amanita, which could the fruitful oil,

 

Virgins-5959-almah-fem. Of 5958 -a lass (as veiled or private) damsel, maid, virgin, 5958-prop. Something kept out of sight (elem) * the relation between El and God and something being kept a secret. 

 

4 Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.

 

The mushroom whisks away the imbiber to otherworldly states of consciousness. These altered states can be considered realms, kingdoms, houses and chambers for the consciousness to enter. The king (another term for the mushroom identity) has taken him into his realm of consciousness or, more figuratively, brought our narrator into his chambers. Upright, in this verse, can be understood as the mushroom standing upright upon its pillar (stem). The love (or as previously stated), the ‘experience’ will be remembered more than wine surely describes the effects of the mushroom as compared to the simple and not very remarkable effects or experience of wine.

 

Chambers-2315-cheder- an apartment (bed-inner) chamber, innermost, part, parlour, south within from 2314-chadar- to inclose (by anal.) to beset (as in a siege) enter a privy chamber,

 

Draw-4900-mashak- a prim root draw to used in a great varity of application including to sow, to sound, to prolong, to develop, to march, to remove, to delay to be tall, ect. Draw (analog. Continue, defer, extend, for bear, x give, handle, make, (pro sound)long, x sow, scatter, stretch out, 4901-meashek-from 4900- a sowing, also a procession precious prize,

 

Run-7323-ruwts-roots- a prim. Root to run (for whatever reason espec. To rush) break down, divide speedily, footman, guard, bring hastily, (make) run (a way through), post, stretch out-

 

Glad-1528-giyr-(chald) gheer-lime plaster, corresp. 1615-gir-gheer- perh. From 3564- lime (from being burnt in a kiln:-chalk [stone] 3564-kuwr-koor- from an unused root meaning prop. To dig through, a pot or furnace as if excavated):-furnace

 

Rejoice-8055-samach- prim. Root prop. To brighten up, i.e. fig. be (cause make) blithe, or gleesome:-cheer up, be (make) glad, (have make) joy full be (make) merry (cause to make to) rejoice x vary

 

More-5750-owd- or od- from 5749-prop. Iteration or continence; used only adv.(with or without prep.), again repeatedly, more, still, more: again, x all life long, at all, beside ,further (more) henceforth, any longer (any) shut off more, since (be) still when (good the wile) having being as because whether while yet (within) 5749-uwd- a prim root. To duplicate or repeat be implying protest testify, (as by reiteration) intents to in compass, restore (as a sort of reduplication): admonish, charge, earnestly, lift up, protest, call, (take) to record, to relieve, robe, solemnly, stand up right, testify, give warning, (bear call to give, take to) witness 

 

 Wine-3196-yayin-from a unused root meaning to effervesce; wine (as fermented); by impl. Banqueting, wine, wine [bibber]

 

Upright-4339-meyshar-from 3474-evenness i.e. (fig) prosperity or concord also straightness i.e. Fig rectitude (only in plur with sing sense often adv. Agreement aright that are equal equity, (things that are) right (eously things) sweetly upright (ly ness)

3474-yashar-a prim. Root. Ti be straight or even fig. to be causat. To make right, pleasant, prosperous-direct, fit.seem good meet please well be (esteem,go) right (on) bring (look make, take the) straight (way) be upright (ly)

 

5 I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.

 

The term Jerusalem here is actually a state of mind rather than a place. The daughters of Jerusalem are the mushrooms and he/she/it that is black is the mushroom. Black as the tents of Kedar is reference to the forest canopy of the cedar trees (actually pines) under which the mushrooms grow.

 

6 Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.

 

When the mushrooms grow to full cycle they begin to melt. Past their prime and beaten upon by the sun they begin to turn black. The full strength of the sun is the kiss of death for the mushroom. Don’t look upon me is reference to the picker to stay away from the black, rotting mushrooms. The first person of the mushroom is explaining why it has rotted (turned black) so as to add a story the mushroom has rotted because of disfavor, charged as the keeper of the vineyards (patch of mushrooms) the little black one kept not his own vineyard and has paid the price by turning black with the sunshine and becoming undesirable.

 

Now the story shifts gears and takes us into another scenario:

 

7 Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?

 

“Oh though whom my soul loveth” is none other than our mushroom god who feeds the soul with gifts of wondrous experience. It is not a simple love but a love of the soul that compels our narrator at this juncture to inquire as to the whereabouts of his desire. “Tell me where though feedest… where thou makest thy flock to rest” questions where to find the mushrooms, the flock of mushrooms at rest. We have in this verse our first reference to the mushroom as a sheep. The flock is the patch of mushrooms “the flock rests” and the young mushrooms resemble a flock of sheep because they are white and fluffy. The mushrooms grow in patches (or rings) because the fresh mycellial growth (the living organism growing in symbiosis with the roost of the host trees) spreads itself around the tree and only the new growth (like on a fruit tree) produces the mushroom fruit.  So the fruit grows in groups under the trees. Our narrator plays a little game of jealousy here with the insinuation that if the one flock can’t be found there are others where that one came from. Turning aside to the flocks of thy companions” is a tease to find another mushroom or flock of mushrooms.

 

8 If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents.

 

Our narration takes a shift to the mushroom’s perspective and responds to the quest of where the flock rests and. If the location is unknown the searcher (who is now designated as a female, or “fairest among women”) then one should look for a single footstep, then the next and the next until the whole flock rewards one. The mushrooms as footsteps (like stones across a grassy meadow) lead the way to where it is safe to ‘feed thy kids’ besides the shepherds’ tents, another description of the hitherto fore sought after mushroom patch. The reference to kids (baby sheep) as being fed in the mushroom patch indicates the young mushrooms that are still fruiting rather than the fully developed or past their prime (rotting) ones previously mentioned.

 

9 I have compared thee, O my love, to a company of horses in Pharaoh's chariots.

 

Wheels within wheels, mazzaroth references aside, the mushrooms resemble a wheel with its many spokes and round wheel design. The colors of the Pharaohs[JI3]  chariot may have varied but Golden and red would surely have been a popular combination.  A Chariot bedecked in red and gold, pulled by a white horse creates quite the illusion of a mushroom come to life. A certain observer with a keenly connected eye might imagine the chariot as a giant mushroom going across the landscape.

 

 

10 Thy cheeks are comely with rows of jewels, thy neck with chains of gold.

 

The spots on the Amanitas are faceted and pyramidal rather than being round and they resemble jewels, especially when grouped into rows or patches and the neck (stalk) of the mushroom is adorned with the universal veil that can resemble chains of gold. The Hebrew word translated here as jewel is chelya and comes from the Hebrew chaliy (jewel, ornament) that describes the ornamented looking cap of the mushroom.[JI4] 

 

11 We will make thee borders of gold with studs of silver.

 

The narrative takes on the mushroom flock perspective (group mind, as in ‘we’) and describes mushroom identification and what to look for as to be easily recognized. The cap-ridge of the mushroom having a golden color right below the red of the cap and above where the gills end is another identifying characteristic in our “Solomon’s field guide to the Amanitas”. The studs of silver again refer to the patches on the cap that are often a silvery/grey color of white.

 

12 While the king sitteth at his table, my spikenard sendeth forth the smell thereof.

 

Spikenard is an Oriental Valerian (Nardostachys Jatamansi).“Modern pharmacists from Valerian sp. extract Valium” and spikenard has numerous uses as a natural herb. Some uses are for insomnia, pain relief, depression etc. Although spikenard has flowers that are red/purple and could be indicating the mushroom’s color it is more interesting in this regard that we are receiving instruction that the mushroom emits a smell like spikenard. The smell of spikenard is like earth and the earth smells like mushrooms (mold, fungus etc.). Table in this verse is the Hebrew mecab[JI5] , meaning round about or to compass about and table. The table is the round mushroom and the king is its title, sitting. Also the table stage is the mushroom when it is fully developed and ready for picking. The smell begins to be noticeable at this stage whereas before it is ripe the smell is almost negligible (more harvesting instructions).

 

13 A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts.

 

Myrrh is another aromatic resin used as incense. The color is described as redish-brown or yellowish-brown. These are the colors of the mushrooms. Mushrooms are called breasts because of their shape but also the word breasts herein is from the Hebrew “shad/shod” which derives from “shuwd” meaning to swell up (as mushrooms swelling up very quickly to large rounded semi-spheres.[JI6] 

 

14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi.

 

Engedi is a place in Palestine and we may visualize this as the mushrooms being described in patches therein but going to the original Hebrew here clarifies this quite well. [JI7] The vineyards of Engedi are the mushroom patches, yes, and the word Engedi breaks down in Strong’s Concordance as deriving from two words En (Ayin) meaning a ‘fountain’ (the perfect physical description of the mushroom) and also “eye” another mushroom metaphor plus Gedyi meaning a kid or small goat, previously discussed as a mushroom metaphor. According to the Oxford English Dictionary “The shrub called ‘camphire’ in the 1611 version of the Bible is now identified with the Lawsonia inermis or henna-plant, N.O. Lythraceæ.” Henna is a plant used in dying the skin red so a cluster of henna (red) is a patch of several mushrooms in the vineyards of the fountains and kids.

 

15 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes.

 

The fair one, the love and desire of our original narrator (now returned to wind up the first movement) hast dove’s eyes. The dove is white and its eyes are red. Unless there is a special meaning and particular reason that associating red eyes with being attractive we can rest assured that the fair one is none other than the red and white Amanitas. In fact all throughout the scriptures and in every painting the dove is the mushroom.

 

16 Behold, thou art fair, my beloved, yea, pleasant: also our bed is green.

 

The fair one, red and white, nestled into a bed of green (the grass of the patch) awaits discovery by those who search and desire to know its whereabouts.

 

17 The beams of our house are cedar, and our rafters of fir.

 

The host trees for the mushrooms are cedars and firs. The beams of their houses and their rafters (indicating they are above them, and the mushrooms below) tell us finally the specific abode of the mushroom patch, under the cedars and fir. Our narrator in the end has become one with the mushroom and now speaks in the person of all the characters in the song, from the revealed abode.

 

 

Song of Solomon 2

 

1 I am the rose of Sharon, and the lily of the valleys.

 

Chapter two begins with direct narration by a mushroom, the rose of Sharon, the lily of the valleys. But this is not the Amanita muscaria this is another psychoactive mushroom, the Psilocybe cubensis. Psilocybe cubensis grow in cow dung in the Middle East and according to the Oxford English Dictionary 'Sharon' is a form of 'sharn,' which means dung, but particularly, cow dung. Also sharon is an area of land that is flat. From the sea to the mountains the land of Sharon is flat valley land used for farming and raising cattle. So we have a new character entering the song and picture of our cast. The Psilocybe grows in the valleys and particularly where we find herds of cattle. Sharon is found in the Bible six times [JI8] and every time it is associated with grazing animals, herds and flocks. The “rose” is a metaphor for the Amanita muscaria mushroom but now we find the rose as a generic mushroom metaphor connected to the dung-loving Psilocybe species and the valleys where they graze. Lilies are also known to be psychoactive and along with their cousins the lotus can be found throughout Eastern religious artworks. So we can properly read this line as “I am the mushroom of the dung.”

 

2 As the lily among thorns, so is my love among the daughters.

 

Taking again the narrating position of the first person the Psilocybe is compared to the Amanitas. Psilocybe mushrooms are smooth capped and compared to the faceted-bump covered Amanitas of the mountains they are as a lily among thorns. The Psilocybe is also described here as love and as such is compared to the Amanitas that are called once again the “daughters”.

 

 

3 As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste.

 

More comparisons between species ensues now associating the mushrooms with apples (or apple trees) comparing them to all the other trees of the forest. Mushrooms are always associated with umbrellas, parasols[JI9]  and shade-trees partly because of the sensation that you get bigger and smaller as part of the experience. To “sit down in the shadow with great delight” is to take the mushrooms and experience the effects. This is done with great delight as the Psilocybe species tend to make a person laugh and experience great joy and delight. The Psilocybe is also a mushroom that can be eaten fresh (right out of the cow patty) and they taste very good… even sweet.

 

 

4 He brought me to the banqueting house, and his banner over me was love.

 

The intoxication appears to be agreeing with the experiencer and as is typical with the Psilocybin compounds there is still a separation between the experiencer and the mushroom. The tone of this dialogue is more single positioned now; it is not jumping back and forth as before.

 

5 Stay me with flagons, comfort me with apples: for I am sick of love.

 

Psilocybe mushrooms are shaped in the primordium stage rather like a bowling pin. The “flagon” is a vessel to hold liquids (wine, strong drink, etc.) that is also shaped like a bowling pin, or, just like a Psilocybe cubensis when young. “Stay me with flagons” is reference to a choice made and a plea for coercion to stay in the company of the valley dwelling Psilocybe rather than going again the mountain realm of the Amanitas. Comfort me with apples is another statement to that effect and “I am sick of love” references the vomiting associated with both types of mushrooms but most likely in this case it is reference to the Amanitas.

 

6 His left hand is under my head, and his right hand doth embrace me.

 

Oftentimes when one is in the throws of the mushroom experience vomiting occurs and sometimes you require assistance of a monitor or babysitter to help you through the dissociative stages when vomiting can be fatal if you are lying on your back. The way to help someone through this stage best is to hold the person with one arm embracing the person around the belly from beside and the other hand holding the head up so they don’t bang their head on the ground or go face first into the bucket. The previous verse references being “sick of love” and this verse describe the effects and events of being sick of the mushrooms[JI10] .

 

7 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.

 

The daughters of Jerusalem are the Amanita [muscarias?] but in another sense they are those waiting for the Amanita season (after the winter when the snow in the mountains has receded). The roes and hinds are both mushrooms. According to the early 1900s Websters dictionary the roe is a red to reddish brown deer and hind is a female red deer (of which the male is the “stag”). Also there is reference to spots with the word hind as it is also any of various groupers (a species of fish) with spots. Deer are associated with Amanita muscaria and Amanita pantherina and are known to eat them. The “roe” is a “red deer” with white spots and the “hind” is also a red deer with spots. “Stir not up, nor awake my love, till he please” is reference to going out to pick the mushrooms before the season is right. As we will see the season is nearly upon our narrative and the valley dwelling mushrooms will soon be set aside for the Amanitas once again as the spring arrives.

 

 

8 The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills.

 

The voice of my beloved is the thunder (proclaiming the approach of the mushroom season after the rains). The word here for “voice” is the Hebrew “qowl” or “qol”  [JI11] and means a cracking, loud sound and specifically thunder. Thunder has been considered the voice of god in many religions, particularly the Abrahamic religions.  There is a related sound that was also considered to be the voice of god and that is the rumble of a volcano. But here we see why the voice of the lord (the thunder claps) calls his followers to the mountains as his approach is near. He comes “leaping upon the mountains, skipping upon the hills” the mushrooms as footsteps dot the landscape and the season is once again in full swing. The word translated here as “leaping” is the Hebrew “dalag’ which means “to spring”[JI12] . To spring is another perfect description of a growing mushroom as it grows like a spring of living waters from the ground.

 

9 My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, showing himself through the lattice.

 

We discussed the roe (red, spotted deer) earlier and the hind (female red, spotted deer) and now we are told the beloved is as a young hart. A “young hart” is the stag (male deer) and when young it is also red with white spots. “Behold he standeth behind our wall” explains that the mushrooms are found outside the house or the city walls but even more interestingly the mushroom stands without the mental boundaries (walls) of understanding to the general populace. “He looketh forth at the windows” implies that now that the season is in full swing and our narrator knows that the mushrooms are flushing, figuratively it is also looking for the hunters. Looking into the windows describes the mushrooms visible through the windows of the house, city or holes in the wall of dogma separating the people from the mushroom god. The mushrooms pushing up through the pine needles under the conifers spread them apart as the mushroom rises, this creates a lattice effect as the mushroom begins to peek out from its hiding place.

 

10 My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.

 

The voice of the beloved is the thunder that says to rise up and come away to the mountains. The voice of the thunder indicates that the mushrooms are popping.

 

11 For, lo, the winter is past, the rain is over and gone;

 

The winter has passed, the rain is over and gone (at least for the moment). It is springtime and with the rains of spring comes the first mountain mushroom season of the year. The winter is fine for mushrooms in the valleys because the elevation is too low to freeze out the mushroom fruiting.

 

 

12 The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land;

 

The turtle is a turtledove ("Columba palumbus”) and it can be white with red eyes. Also the Turtledove can be blue with purple-brown belly feathers resembling the Psilocybe colors. The Hebrew for turtle used here is “towr” or “tor” a ringdove or turtledove. Of particular note here are the varieties of colors of Turtledoves. They can vary from pure white to blue and purple and even bright golden in parts. These are all colors of the mushrooms so as with apples, roses and lilies they may be used to represent Amanita muscaria, Amanita pantherina or Psilocybe species. The voice of the turtle is a metaphor for the voices of the gods, the mushrooms, the thunder of the storms that indicate rain and mushroom hunting season.

 

13 The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.

 

Tender grapes are white, nearly translucent like the gills of a mushroom before they begin to ripen through the summer. These are further indications to look for when watching for the mushroom season to come into full swing. Once the signs are all right it is time to “come away” to the mountains to seek the mushroom god in its native habitat.

 

14 O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.

 

If you really get into the finer points of hunting Amanitas in the field you will find that they love rocky terrain. In the geological evolution of the planet, first there is the lava, and then plants begin to break down the lava by shooting rootlets into the rocks and cracks of rocks. One of the first trees to break down rock is the pine tree (host for Amanitas). Mushrooms are also quite powerful organisms and can even crack fairly large sized rocks right in half. Since the pine tree has hundreds of mychorhizzal symbionts associated with it, it is perfect for breaking down rocks into soil. But the mushrooms are often found in the clefts of the rocks. Another mushroom associated with the pine is the Boletus edulis (King Bolete) and these giant mushrooms also do a great job of breaking apart rocks. The Boletes are also a great indicator species for finding the Amanitas because if the Boletes are fruiting the Amanitas are not far away, unless the deer have found them first (another reason to “get the up to the mountains” quickly when the time is right, after a storm. This is because the competition for the mushroom gods is stiff in the great outdoors. The “secret places of the stairs” is another way to describe the rocky habitat that is preferred by the Amanitas. Natural terrain resembling stairs is common in rocky areas and this is prime hunting ground for the mushrooms.

 

 

15 Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.

 

Foxes, again, are red and white (actually red with white spots) in color, particularly the little Foxes. One must take the little foxes because when the mushrooms are ripe they need to be picked. Otherwise the mushrooms beyond their prime begin to disintegrate, turn black and rot (as previously discussed) then the rot can spread to the good mushrooms close by, eventually ruining the whole patch. Then you must wait for another fruiting. But if you remove the mushrooms as they are ready the new ones will keep coming up and this is ‘Keeping the vineyards” or “tending the flock”, properly. You wouldn’t want to ruin the tender grapes (tiny fruiting bodies) by letting the mushrooms beyond their prime infect the newbies.

 

16 My beloved is mine, and I am his[JI13] : he feedeth among the lilies.

 

It seems quite clear that to feedeth among the lilies is to eat the mushrooms among the mushrooms but further investigation reveals that the Hebrew word for feedeth is “raah” which means not only to eat but to tend the flock  or tend the mushroom patch to its full yielding potential (as mentioned above).

 

17 Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.

 

We have already clarified the roe and the hart  (stag) both as red spotted deer. The deer are associated with the Amanitas around the world; particularly there is a large body of information from Wasson regarding the Siberian Reindeer. The deer resemble the mushrooms in color and appearance as well so to be as a deer upon the mountains of Bether. Bether is a place in Palestine but the Hebrew “bether” also means a “craggy [JI14] place” this indicates a mountainous, rocky area and as we discussed previously a “rocky” place is what the mushrooms prefer. The first words “until the day break” indicates that this is a reference to something happening during the night. The narrator asks his beloved to, during the night, “turn” which is the Hebrew word “cabab” which among its definitions are to change, stand and cause to come about. All these are prompting the mushrooms to mature overnight so when the day comes again they will be as the roe and hart, fully matured, ready for harvesting.

 

The young hart is a red spotted deer, when the deer is older only the ass is a white shaped heart, (show picture of a young hart and an adult hart, roe and a hind deer,

 

 

Song of Solomon 3

 

1 By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.

 

By now we know that “him whom my soul loveth” is none other than the mushroom god. Without the mushrooms the god cannot be found.  Our narrator seeks him in his bed at night and this clearly indicates a search in the recesses of the mind, perhaps in dreams but certainly it is a search of the consciousness, and it is search in vain. 

 

2 I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not.

 

Once the search in bed is determined fruitless it is time to go looking in the physical world. The first search is conducted within the city, through the streets and in the broadways. This search also proves to be fruitless and so our narrator takes his quest beyond the confines of the city.

 

3 The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?

 

The watchmen are described as going round about the city and they found our narrator along his journey. Surprisingly he asks if they have seen “him whom my soul loveth” as if perhaps it was common knowledge among the watchmen.

 

4 It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me.

 

Finally our narrator finds the mushrooms and only a little ways outside the city. The find is precious and wont be let go of until it is brought into the mother of the narrator’s house, into “the chambers of she who conceived me”.  [JI15] A potential for a misunderstanding this verse as a physical, two person encounter exists here if one is not adept at understanding the real nature of the song.

 

5 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.

6 Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?

 

A “pillar of smoke” is another wonderful description of the mushroom. “Pillars of smoke coming out of the wilderness” is a good question and the mushrooms are the answer. The mushrooms come out of the wilderness as pillars of smoke and there is none other. This analogy was previously used in Exodus during the Israelites flight from Egypt in which the presence of the Lord (traveling with the Israelites) appeared as a pillar of smoke by day and a pillar of fire by night, both descriptions of the mushroom with its fiery red cap atop the pillar-like stem and the fluffy cloud-smoke (like) covered cap atop the pillar (stem). Perfumed with myrrh and frankincense indicates the mushrooms are ripe for the harvest (we discussed previously the odor of the ripe mushroom). Also Frankincense is a gum resin that is obtained from trees, two of which are the pine and the fir.

 

The powders of the merchant are not your average powders because our Hebrew word translated here as “powder” is “abaqah” and it means specifically light particles [JI16] (as volatile). Volatile according to the Oxford English Dictionary means “flying” or to “fly”, capable of flying or volant. It also can mean to easily change from one state of mind to another (consciousness altering). The common name for the Amanita muscaria is the “Fly Agaric” because of the sensation of flying that it produces but also because it is reported to stupefy houseflies (muscaria from the Latin musca, fly). So there is only one that comes out of the wilderness as pillars of smoke, has a distinctive smell and can be related to the flying powders of the merchant, the A. muscaria mushroom god.

 

7 Behold his bed, which is Solomon's; threescore valiant men are about it, of the valiant of Israel.

 

 

 

8 They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.

 

 

 

9 King Solomon made himself a chariot of the wood of Lebanon.

 

The mythological King Solomon is none other than the A. muscaria mushroom. He is the sun god Sol and the son of the Sun, the mushroom. Before we explained a chariot looking like a mushroom and now the story explains that Solomon made a chariot out of the wood of Lebanon. The wood of Lebanon is cedar, actually; early botanists misclassified Lebanon cedars, they are members of the pine family, but the wood of Lebanon being used to fashion a chariot is simply the tree that produces the A. muscaria. The mushroom is the chariot that takes the consciousness on a spiritual (out of body) flight.

 

 

10 He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.

 

The stem and gills of the Amanitas (both A. muscaria and A. pantherina) are a translucent white with a slight tinge of silver to them. “silver pillars” is a very good description of the mushroom stems. The bottom thereof of gold describes the bulbous base that has yellow in it as does the pyramidal shaped warts on the top of the cap. This color variation (from all white spots to yellow-gold) even has its own subspecies (variety) name in the Amanitas (Amanita muscaria var. flavivolvata). The covering of purple is of course the canopy or top of the cap. Going to the original Hebrew translated as “purple” we discover that the word “argaman” or “argevan” translates purple to be a “scarlet”. Scarlet is absolutely the cap of the amanita. The cap is often associated with blood due to this color of red. Scarlet is the color of blood in the arteries whereas the color of the blood in the veins is Crimson. (Properly said of the crimson venous blood, the colour of arterial blood being scarlet.) Both crimson and scarlet describe the cap color variants of the A. muscaria. In the last part of this verse we have the “midst thereof paved with love” the Hebrew word for “paved” is “ratsaph” which means to tessellate or embrioder with stones, pave as a mosaic work of art. The mosaic is created by using many stones fitted near each other to form the work. The pyramidal shaped veil fragments on the cap of the amanitas is strikingly this, a mosaic of what appears to be oddly shaped stones that, were the cap shrunken back down would fit perfectly back together.  The related Hebrew word “ratseph” is a red hot stone used for baking and just as interesting is the related word “resheph” which is a lightningbolt.

 

 

11 Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.

 

The Crown of Solomon

 

 

 

Song of Solomon 4

 

 1 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks: thy hair is as a flock of goats, that appear from mount Gilead.

 

The repeated verse including “dove’s eyes” is again reference to the mushroom cap. Now we have also reference to to the doves eyes withing the locks (of hair). The locks are the spots on the cap that resemble fur, wool or hair on top of the mushroom. Doves eyes within the locks is reference to the bright red cap that is visible within (between) the spots on the cap. A flock of goats is a group of mushrooms and mount Gilead is again refering us to the dung loving Psilocybe. Gilead is a Hebrew word (name) “Gilead” coming from two Hebrew words “gal” which is a heap of stone or dung and “ed” or “uwd which means a witness or testimony and to stand upright. The mushroom itself is not compared to the goats atop the mountqain or we could easily conclude that the mushrooms are the goats in its natural environment (atop a mountain).[JI17]  Instead the hair (bumps on the cap) are compared to the goats on the mountain. So our flock of goats are a group of mushrooms which stand upright in the heap of dung like the bumps (hair) atop the Amanita cap (the bumps being the mushrooms and the rounded (mound) cap being the dung heap. Our narrator is comparing the amanitas to the Psilocybe that were found during the winter in the dung mounds while the beloved (Amanitas) were hibernating for the winter in the mountains.

 

2 Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them.

 

Teeth here is the Hebrew word “shen” and refers to a tooth that is sharp. The bumps on the Amanita cap are sharp and pointed. The flock of sheep is the bumps on the cap and they are as if even shorn (uniform in appearrance) and they are as if they have come up from the washing. The washing refers to to the rains that are necessary before the mushrooms “come up”. The word translated here as “washing” is the Hebrew “rachtsah” or “rachats” and the meaning is washing or a washing pot. The mushroom cap resembles a pot filled with red (blood) and the sheep (veil fragments) look like sheep floating on top or coming up (emerging) from the (red) full pot. Washing in a Biblical sense is the washing away of sins by the blood of the lamb so the bumps are as white sheep that have emerged from the blood cap washing. Both “bear” and “twins” in the Hebrew are the same word “taam” which means to duplicate or multiply and as with any desirable substance  the hope is for it to multiply “and none is barren among them”.

 

3 Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of a pomegranate within thy locks.

 

The lips are the round red (scarlet) mushroom caps. Lips is hebrew “sepheth” and means boundary, lips or border. The edge of the mushroom is red and like threads running between the white patches. Speech is the Hebrew “midbar” which means pasture. The temples in this verse are not temples of worship but the temples on the side of the head, in other words, the sides of the mushroom cap. The Hebrew word translated here as Temple is “raqqah” and has only one meaning, the side of the head. Temples within the locks are again the red cap of the mushroom and like a piece of Pomegranite, deep red, visible in between the white patches (locks) that resemble wool.. All these metaphors are relating the mushroom cap as the top and curving down to the edges or sides (temples) of a head, flecked with white patches of wooly hair. Inbetween the wooly patches the red of the cap is visible.

 

4 Thy neck is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men.

 

Since the previous verse discussed the mushroom cap as the top of the head it is only right that we proceed to discuss the neck as the mushroom stem.The neck is tall and slender just as the mushroom stem. Armoury is translated from the Hebrew “talpiyah”which means “to tower” or “something tall” the word also can be used to denote the plural and is then defined as “armoury”. This then indicates several things that are tall (armoury) or one slender, tall thing. To say that the tower is like it was builded for an armoury upon which hangs a thousand bucklers (shields) is a play on numbers. “a thousand” can also mean “one” and the buckler/shield is again a perfect analogy for the mushroom cap because a buckler is a round conical shaped shield. So in the plural “all shields of mighty men” is an allusion to a company of a thousand mushrooms, all bucklers towered/armoured with the stems.

 

5 Thy two breasts are like two young roes that are twins, which feed among the lilies.

 

Two breasts like young red deer with white spots among the lilies is clear as two [JI18] mushrooms in their native habitat. There is argument about what lilies they are talking about in this book but lily also used to mean any plant that springs up or any flower so the question about what specific lily receives mention here is nearly unanswerable. Besides, really, the whole cant is primarily about mushrooms.

 

6 Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.

 

Until the daybreak and the shadows flee away our narrator will be going up to the mountain of myrrh (the yellow-red-golden mushroom) and to the hill of frankincense (which as previously shared is a gum resin exuded from pine and fir trees). The point here is to go to the mountains where the pines and fir can be found and so too the Amanitas.

 

7 Thou art all fair, my love; there is no spot in thee.

 

The word spot here would appear to be a contradiction in describing the Amanitas for harvest but the Hebrew word translated in this verse as spot is “muwm” [JI19] and it actually means a stain or blemish. Our coded “Mushroom Hunting Field Guide” explains that the ones to pick are the perfect specimens, those without blemish, fully ripened and ready.

 

 

8 Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards.

 

Our narrator is bringing the mushrooms from the mountains of Lebanon, bringing them away from the mountains of cedars and pines. Looking from the top of Amana, Shenir and Hermon, all mountains of Lebanon. The Hebrew word translated here as lions’ is “ariy” and it means specifically a young lion[JI20] . Young lions are spotted as are leopards, they are also golden or tan/red as the color of the Amanitas. One of the mountains is called Amana and this is very close to the Latin name of the Amanita, in fact if you insert the word “it” in there the name is complete. This is only interesting in a sense of commonalities that would most likely be considered coincidental by academics. One might also draw the same interest to the Egyptian god Aman and his consort Amanit and even the word for underworld Amenta. Somewhere along the lines it just might be that all these words are somehow related.

 

9 Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck.

 

Our narrator continues with his poetic license to refer to his beloved now as his sister and spouse. The eyes and the chain of the neck are both descriptive of the mushroom that ravaged our narrator’s heart. The heart, it is known today, has many of the same receptor sites for psychoactives as the brain and there is much more work to be done in this regard. A ravaging of the heart is descriptive of the effects that the mushrooms have upon the heart. This can be realized in the religious artworks depicting Jesus with the glowing, radiating and exposed heart. The heart itself is another homologue representing the mushroom and it bears mentioning here although an extensive investigation of this must remain for a latter time.

 

10 How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices!

 

Love, as previously explained is the spiritual experience provided by the sister, the spouse, the mushroom. It is emphatically proclaimed here to be far superior than the love (experience) afforded by wine. The word “smell” here (and throughout this song) is the Hebrew word “reyach” [JI21] to smell and it comes from “ruwach” which means to “make of quick understanding”. As reported before the ointments are not your average ointments and in all likelihood this is referring to the “flying ointments”.

 

11 Thy lips, O my spouse, drop as the honeycomb: honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon.

 

Of course the smell of the mushroom would be like Lebanon because of the pines and cedars where the mushroom grows. The lips reference was explained earlier and the association of the lips dropping like a honeycomb is reference to the veil fragments that appear to be dripping off the edges of the mushroom cap (lips). Honey and milk are under the tongue is reference to the red cap (tongue) under which if you section the mushroom cap you will see under the red is a layer of yellow-gold flesh (like honey) and below that the color of the flesh is white, like milk.[JI22] 

 

12 A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed.

 

Here we have reference to a spring shut-up and a fountain sealed.  The allusion to the mushrooms by using the descriptive term ‘fountain’ is apparent and a fountain sealed is drawing us the picture that it is ‘as if frozen in time’. It appears as a fountain but it is not running water. Instead it is a fountain sealed. This is the same as a spring shut-up; it appears as a spring but does not run with water. A garden enclosed is one that is protected. The fact that the mushrooms are a secret, their identity and description protected in code, is testament to the garden enclosed.

 

13 Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard,

14 Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:

15 A fountain of gardens, a well of living waters, and streams from Lebanon.

 

The “fountain of living waters” is one of the most profound and important secret descriptions of the mushroom. It is shaped like a fountain and contains the living waters (it is 90% water and it is literally alive). So to wind up this chapter we have a listing of the various descriptions of the homologues used for the mushrooms as describing that that is found within the protected garden, a “fountain of gardens”. Streams from Lebanon represent the waters of life that flow out of the forested areas via the carriers sent to fetch them. The secret remains a secret because of these coded messages.

 

16 Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits.

 

 

 

Song of Solomon 5

 

1 I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved. [JI23] 

 

Our narrator is ready to imbibe. Coming into the garden is the metaphor for this as will become apparent. After gathering the myrrh with the spice its time to eat the honeycomb with the honey, to drink the wine with the milk. No one would really be drinking wine mixed with milk. Wine here does not mean the common wine, made with fermented grapes. The Hebrew word translated as wine is “yayin” and it means intoxication as well as wine, there are lots of various types of intoxication besides alcohol[JI24] . In the ancient world the herbalists knew very well what the chemist knows today, that some alkaloids are soluble in water and some are not. Those alkaloids that are not water-soluble are soluble in alcohol.  Wine and strong drink  are both terms used to describe liquids that can carry a wide variety of intoxicating substances. The party has begun in this verse, our narrator has invited friends (real or imagined) to join in.[JI25] 

 

2 I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.

 

Amanita intoxication has a particular effect that is unique to most substances. The body tends to fall asleep but the mind is wide-awake. Here this effect is described, as the heart being awake while the person is asleep. The voice of the beloved knocking is another description of this stage in the intoxication. Also we see the common switching back and forth between first person narrative and second (the beloved). “Open to me my sister, my love, my dove for my head is filled with dew” brings out all sorts of wild speculation as to what is going on in this part of the song. As previously explained these are all homologues for the mushroom and “open to me’ means to allow entrance into the heavenly realms while “head filled with dew” means the intoxicant is in full swing and the peak experience is at hand. Another effect that the mushroom produces in abundance is sweating. “Locks filled with the drops of the night” is none other than the profuse [JI26] sweating associated with the Amanita muscaria intoxication.

 

3 I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?

 

To put off ones coat is to become free, how can you put it back on afterwards? This is what is happening to our narrator. The intoxicant has propelled the imbiber into a state of divine grace, into the heavens, the presence of the Lord. When this happens the clothes come off because it is a natural effect. Don’t be surprised if you are in the company of someone that takes the Amanitas and they strip off all of their clothes and run around naked.[JI27]  When Adam and eve became ashamed of their nakedness in the Garden of Eden they covered themselves. This was the sign that they had fallen from divine grace. The same metaphor is the washing of the feet. To wash ones feet is to become purified, cleansed, washed from the bondage of sin. When you take the Amanitas and become one with god it becomes very difficult to return to the mundane world, once again become defiled and willingly put back on the clothes of that fall from divine grace.

 

4 My beloved put in his hand by the hole of the door, and my bowels were moved for him.

 

Suddenly comes the urge to defecate. The mushroom inside is wanting out thus are the symptoms described as “My beloved put in his hand by the hole of the door” expelling the mushrooms can be a traumatic experience and strange as it may seem to the uninitiated this requires mention (as evidenced by or narration) thus the resulting explanation “my bowels are moved for him” is not shockingly out of place but a simple fact of life and of the experience.

 

5 I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock.

 

The effects are subsiding quickly and so the initial impulse is to open the lock again, take more mushrooms and regain the experience. The Hebrew word translated here as “handles” is “kaph” and means an empty hand or the hollow of the hand. [JI28] This seems to indicate that there were no more mushrooms. The “hands dropped with myrrh, and my fingers with sweet smelling myrrh” is another reference to the sweating.  The mushrooms being inside the body and the sweat and excrement coming out of the body as the experience subsides was ample reason for the conclusion that the spirit and presence left the body by these means.

 

6 I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer.

 

The effects have clearly subsided here and our narrator is again looking for the beloved but he is nowhere to be found. Not only are there no more mushrooms but the presence in the consciousness is clearly withdrawn. My soul failed when he spake is an indication of another phenomenon associated with the experience. When the peak experience is happening there are glimpses into other realms. But the downside is that it is not possible to remain in the states of ecstasy. Leaving these realms of delight can be traumatic and it carries weights of being unworthy, unprepared and unable to stay as well as feelings of rejection. ‘My soul failed when he spake” is reference to precisely this. This is compounded by the experience subsiding “my beloved had withdrawn himself” and then the rejection of “I sought him, but I could not find him; I called him, but he gave me no answer.” This calling after and going to look for (seeking) him is about to get our narrator into trouble because in this state of mind you do not want to leave the safety of your home, unfortunately, this is exactly what our narrator does. “I sought him, but I could not find him” describes his leaving his house to go looking in and about the city.

 

 

7 The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me.

 

“I sought him, but I could not find him” describes the search but those unsympathetic to the inebriated narrator found him instead. For whatever reason they wounded and smote the unfortunate searcher and the experience has gone from bad to worse. [JI29] 

 

8 I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love.

 

Its not any wonder that our narrator is sick of love after stumbling around the city babbling about losing the beloved and inadvertently coming upon some bad apples that decide to beat up our love-lorn and inebriated psychonaut. This entire section of the song is meant to caution anyone who decides to take the mushrooms. It is not a good idea to go walking around the city asking people to help you.

 

9 What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?

 

This chastising attitude seems to be coming from another point of view. Someone is asking what it is about the mushroom that makes it so special (presumably to endure the hardships and turmoil that goes along with taking it).  The question is coming from the “daughters of Jerusalem”, the mushrooms. “What is thy beloved more than another beloved, O thou fairest among women?” is observing the attitude of the one who has taken the mushrooms as a love-lorn female that is conceited in thinking she is the “fairest among women”. This admonition accompanies the observance of a supposed exclusivity in the relationship because of a vain attitude. “Who are you to call this mushroom yours?” and “what is so special about your mushrooms compared to any other mushrooms in the patch (the daughters of Jerusalem)?” asks the mushroom inquisitors. The statement “thou dost so charge us” implies that the mushrooms are offended by the one who took the mushrooms, had a rough time and blames the beloved, rejecting the mushrooms for deserting in time of need. 

 

10 My beloved is white and ruddy, the chiefest among ten thousand.

 

White and ruddy, the chiefest among ten thousand is a high and mighty position or at least a high and mighty opinion. The word translated here as “ruddy’ in Hebrew is “adom” and it means rosy-red (as should by now be expected) and this word comes from the Hebrew word “adam” the name of the first man in genesis and it also means red or to be made red.

 

 

11 His head is as the most fine gold, his locks are bushy, and black as a raven.

 

A head as the most fine gold describes the golden colored cap of the mushroom (especially after being dried), and “locks bushy, and black as a raven” describes the mushroom that has pushed its way through the pine needles (after a rain) and the pine needles (which are black when wet) are stuck to the cap of the mushroom, like black hair on the top of a head. After the mushrooms are dried and take on the golden hue if the pine needle fragments are still on the cap they are stuck for good. You can shake the mushroom all you want and they will not fall off, just like hair you can shake your head but the hair doesn’t fall off.

 

12 His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.

 

The Eyes of doves washed with milk is the red mushroom cap with the spots of white veil fragments fitly set (evenly spaced throughout the cap). Were this a person being described red eyes would not be a flattering statement. On the contrary eyes as the eyes of doves would be deep bloody red and if this is not describing a serious illness it would be some sort of broken blood vessels. It is however an apt description of the mushroom especially if you consider that the Hebrew word translated here as “eyes” can also mean a fountain (as previously explored).

 

13 His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.

 

Cheeks are down lower on the face and so this is describing an unopened mushroom cap. The lips dripping with myrrh describes the bottom (edges) of the cap with veil fragments hanging along the edge (lips).

 

14 His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires.

 

Hands, translated here from the Hebrew word “yad”, indicate an open hand [JI30] (as opposed to a closed fist). This is descriptive because it denotes the opened mushroom cap. If you have rings on your hand the gems are on the top of the hand, just As the gems (veil fragments) are atop the mushroom cap.

 

15 His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.

 

The legs as pillars represent the stem of the mushrooms; again, as we have seen before the legs are like pillars. The pillar reference is an ongoing theme because it is one of the distinctive attributes of the mushroom and makes for great descriptive metaphor. To describe the stems (pillars) as legs made of marble describes the white marble-like color and texture of the stems. These pillars (legs) are set upon sockets of fine gold because the base of the mushrooms looks like a bone socket, precisely like a knee or ankle joint. This is a great metaphor because as discussed before the universal veil fragments on the cap as well as the socket-like bulbous base at the bottom of the mushroom can be golden-honey colored. The reference to a countenance as Lebanon, excellent as the cedars provides description of the location of the plants.

 

16 His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem. [JI31] 

 

Again our narrator praises the beloved. Despite the turmoil of the nights events and the rigors of discomfort that accompany the intoxication, as well as the ordeal with those unsympathetic to the strange effects of the intoxicant, the beloved is still considered as a friend and its appearance considered lovely.

 

 

 

Song of Solomon 6

 

 1 Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee. [JI32] 

 

The narrator here questions the whereabouts of the beloved, wanting to go on a hunt with our previously intoxicated wanderer. Who it is that is asking is not clear but it appears that the answers are only going to be given in code.

 

2 My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.

 

The beloved may have gone “into his garden” but it is unlikely that he can be found by anyone that is not adequately trained to recognize him. Although these answers would be clear to an initiate it is not certain whether the inquisitor is in the know.

 

3 I am my beloved's, and my beloved is mine: he feedeth among the lilies.

 

“Feeding among the lilies” is describing the location of the beloved. The mushrooms feed as long as they are still planted in the ground, even among the lilies[JI33] . Just as any lover would proclaim “I am my beloved's, and my beloved is mine” is not really answering the question. It seems as if the location is not going to be revealed except in metaphor in this line of questioning.

 

4 Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.

 

Thou art beautiful, comely and terrible all in the same package, wonderful. Sounds like quite the Tirzah (Hebrew for an Israelitess) an army with banners describes our landscaped mushroom patch, red and white mushroom caps dotting the landscape.

 

5 Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead.

 

The narrator appears to be saying to turn away because of embarrassment due to the appearance one has after being beaten up. Now again we have the comparison to the Psilocybe mushrooms (the goats as the mushroom in the dung heap (Gilead).[JI34] 

 

6 Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them.

7 As a piece of a pomegranate are thy temples within thy locks.

 

These repeated phrases describe again the Amanita muscaria, the color, spots and further descriptive terms of the same[JI35] .

 

8 There are threescore queens, and fourscore concubines, and virgins without number.

 

The virgins without number are the mushrooms. The A. muscaria was thought to be a virgin because it grew without seed. It was born without any visible reference and until the microscope was invented there was no other explanation for its miraculous appearance. We saw how our narrator described the mushroom patch as a group of shields upon towers; and now they are describes as females. The threescore queens and fourscore concubines are all mushrooms in the patch. Threescore queens refer to the royal red and white robed royal plants, those of the largest stature. There are threescore counted as sixty or six (depending on how you wish to read it ) of these beauties. Then there are fourscore counted as eighty or eight (again depending on how you want to read it) concubines. The Hebrew word for “concubines” is “pilegesh[JI36] ” and it means concubine and paramour. Paramour means for love and truly references being in love with. Often throughout history there are queens and then there are concubines. The queens are considered the official wife but the concubines were always the true love interest.  Paramours often never received the position of authority and often didn’t want it. They represent true love and free love.  It was not evil or bad in any way to have several lovers and love interests and the concubine/paramour was revered just As highly as a queen in a personal sense. There were also male paramours and this too was not only socially acceptable but a well-understood and beloved fact of life and love, maintaining healthy and happy relationships (as long as the evils of jealousy remained in check).

 

9 My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her.

 

To understand that each and every time the mushroom grows it is the god, it is the Son of God, and it is the god of the universe takes a bit of getting used to. This is why in the description the mushroom is the one and the only one. Whenever the mushroom is referred to in the female sense it is the top of the mushroom that is being talked about. The top half is female and the bottom (stem) is the male half and is hence referred to in the male sense.

 

10 Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?

 

Army with banners describes the mushroom patch. The relation to the sun and moon has color inference (the Sun is golden and the moon is white and also the mushrooms before they expand look like the moon and also when the cap is bisected from the stem the center spot where it was broken off resembles the moon. The entire underside of the cap looks like the sun with the gills projecting outwards. [JI37] 

 

11 I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded.

 

The fruits of the valley would usually be associated with the Psilocybe, dung-loving mushrooms but the spring season is fruiting time for another mushroom that is just as remarkable. The garden of nuts is likely referring to the ground below the Lebanon oak. We would expect the oak to be mentioned in this book because it is the host tree for the Amanita pantherina. Oaks grow all over Lebanon and even in the valleys and produce acorns that many consider to be nuts. The fruits of the valley in the garden of nuts would be the A. pantherina because of the mention of pomegranates[JI38] , nuts and the valley.

 

12 Or ever I was aware, my soul made me like the chariots of Amminadib.

 

Amminadib is a name that only appears once in the Bible and the translations vary and it only occurs in “Song of Songs”. On the one hand it is thought to be the name of a person whose chariots were noted for their swiftness. Amminadib is rendered in the margin "my willing people," and in the Revised Version "my princely people." The Hebrew word Amminadib is a compound of Ammiy and Nadiyb meaning “my people (is) liberal [JI39] (or free)”. The chariots having previously been described as a metaphor of the A. muscaria mushrooms these chariots may be a reference to the A. pantherina because they are usually a little smaller than the A. muscaria, grow faster and are associated with tribal people that are free (the Celts et. al.) as compared to the A . muscaria worshiping Middle Eastern religions with their extensive systems of laws and conduct. It is very notable that Amminadib phonetically is very close to Amanita (which can be pronounced Ammanida).

 

13 Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.

 

The Shulamite has been a subject of much debate over the years and as far as we know there is no definitive answer to what the word means or its origins. We can clearly see that the Shulamite is the mythological bride and mushroom. “As it were the company of two armies” can be seen as the army of A.  muscaria and the army of A. pantherina. The history of these two mushrooms and their host tree worshippers would certainly indicate that there is something underlying this antagonism between thee cedar/pine (A. muscaria) worshippers and the oak (A. pantherina) worshipers (but this is far to much to go into in great detail here). We must also make note of another army that would be the Psilocybe cubensis and these at this point appear to be neutral and utilized by both cultures (adding the Psilocybe semilanceata [Liberty Caps] in the European region).

 

 

 

Song of Solomon 7

 

1 How beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman.

 

We have to assume that this is not as it appears on the surface unless somehow complimenting girl’s feet as beautiful must be appended with the “with shoes” qualifier. The word translated here as “feet” is the Hebrew “paamah” [JI40] that can also mean wheels. The word translated as shoes is[JI41] 

 

2 Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of wheat set about with lilies.

 

The underside of the mushroom resembles a belly and the cap resembles a goblet. The image of a goblet, champagne glass, grail cup as the mushroom turns upwards is the reasoning for the “holy grail” mythologies. The “wanteth not liquor” refers to the mushroom effects dominating the experiencer, liquor is the furthest thing from the mind when you are in the throws of the mushroom intoxication[JI42] .

 

3 Thy two breasts are like two young roes that are twins.

 

Two breasts that are like two red deer with white spots is very clear. It could be possible that it is complimentary to flatter someone with the statement that their two breasts look like two red deer with spots but again this is rather nonsensical unless you realize that our narrator is describing two red mushrooms with white spots.

 

4 Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim: thy nose is as the tower of Lebanon which looketh toward Damascus.

 

Now the neck is described as a ‘tower of ivory” this may be considered as a compliment if a long white neck is something very attractive, and this is not unreasonable. However to have a nose like the tower of Lebanon might not be considered attractive.  This pales in comparison to telling your beloved “thy nose is as the tower of Lebanon“ a compliment that befits a mushroom but would have even Fred and Wilma Flintstone rewriting the prose. Bathrabbim is also a pomegranate and the “gate of pomegranate” refers to the gateway through which the pomegranate (mushroom) takes you.[JI43] 

 

5 Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.

 

The name Carmel is the Hebrew word “Karmel” and it is a mountain in Palestine [JI44] but is is also translated as “fruitful field” “plentiful”. The head looking like a hill is consistent with the mound-shaped references, “head upon the is like Carmel”, Carmel being shaped like a mountain (dome).

 

6 How fair and how pleasant art thou, O love, for delights!

7 This thy stature is like to a palm tree, and thy breasts to clusters of grapes.

 

Palm trees have been used to represent the mushrooms back as far as Egypt and beyond. Even today in the architecture of malls across the country they are used in this fashion but the general population has no idea about the [JI45] esoteric symbolism about setting up a miniature mushroom adorned city. Its rather akin to setting up the city of New Jerusalem with lots of astronomical numbers and calculations encoded in the architecture and ground-plan.

 

8 I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;

 

Apples is another mushroom homologue, the 2001 book The Apples of Apollo by Ruck, Staples and Heinrich makes the case of “apple” being an ancient name for the mushroom as well as “Apollo” notwithstanding the evidence that is given to us by artists throughout the centuries who clearly depict the Amanita muscaria as the “fruit of the tree of the knowledge of good and evil”. It makes a lot more sense that commonly the “apple” is depicted as this fruit but for some reason no Biblical, Jewish or Islamic scholar says it really was an apple.

 

9 And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.

 

This verse makes one of the most descriptive “shamanic trance” statements in the entire Bible. The “wine goeth down sweetly, causing the lips of those that are asleep to speak”. Wine may be an intoxicant that loosens the lips but this is another story all together. [JI46] When a shaman (person) goes into trance the spirit of the plant takes over and the person is literally asleep (and unaware of the goings on) while the plant (god) spirit takes over and says whatever it wishes. The importance of this verse can’t be underestimated and the fact of what it is revealing is concise.

 

10 I am my beloved's, and his desire is toward me.

 

In the spirit of devotion to the mushroom our narrator expresses devotion and assumed reciprocal feelings.

 

11 Come, my beloved, let us go forth into the field; let us lodge in the villages.

12 Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.

 

This verse repeats previous themes and each repeated fragments reflect going on the mushroom quest, going forth into the field, lodging in the villages, to the vineyards and seeing if the vine flourish, if the tender grapes appear and if the pomegranates bud forth.

 

13 The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.

 

The song of mushroom devotion has already mentioned lilies, the species (and the related lotus) contains many well-known psychoactives and now “mandrakes” take the floor. Mandrakes have been a popular as a psychoactive all over the Near-East, Middle East, Europe, North Africa and to the Himalayas. The mandrake (Mandragora officianarum L.) is known for its anthropomorphic root (resembling the human body[JI47] ) and thus it is connected to the “Doctrine of Signatures” (as above so below). The “all manner of pleasant fruits, new and old, which I have laid up for thee” could be simply fruits (pears, apples, etc.) but taken in context with everything this song is relating it would be non-contextual to assume fruits are only fruits here. Fruits are mushrooms (the mushroom is the fruiting body of the plant) and Psilocybe as well as Amanita species are commonly dried for storage (also in the case of the Amanitas it is best that they be dried or cooked before consuming).

 

 

Song of Solomon 8

 

1 O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised.

 

The narration is now addressing the mushroom directly in relation to the bad experience related in the chapters above. The first line “O that thou wert as my brother, that sucked the breasts of my mother” is attempting to draw a picture for the mushroom that were it as a brother, very close, having suckled the same breasts then “I should not be despised”. The mushroom spirit (the beloved) fled the scene at the end of the experience and was nowhere to be found when the watchers were beating up the narrator. It is no wonder our narrator feels deserted and despised after this ordeal and the innuendo is clear that this has not been forgiven nor forgotten. The reference to the previous experience without the city is made clear by the statement ”when I should find thee without, I would kiss thee”. Our narrator is clearly distraught about this event.

 

2 I would lead thee, and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate.

 

Another verse easy to misunderstand with illusions of sexual favors is really referring to how our narrator would have treated the situation were the roles reversed, drawing parallels to friends taking care of friends during the vomiting stages of the mushroom experience in the next verse. There is also a reference here to “spiced wine” that is drugged wine.[JI48] 

 

3 His left hand should be under my head, and his right hand should embrace me.

 

The upset psychonaut is explaining how one should be treated when intoxicated on Amanitas, "His left hand should be under my head, and his right hand should embrace me” explains the correct way not to allow the intoxicated tripper to die from asphyxiation and keep from puking on himself. Remembering "when I should find thee without, I would kiss thee” from verse one makes it clear that this is exhortation about these previous events. The Amanita muscaria mushroom experience is inconsistent and it bears repeating that this is like throwing the dice between Paradise and Purgatory.

 

4 I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.

 

Now we will refer you back to the previous discussion of this nature. To not wake the mushroom until he please is not to take the mushrooms until they are ready (ripe for the picking) as evidenced by numerous other analogies in this song but there is another meaning. The mushrooms are “fountains of living waters” frozen in time. The events of the previous experience are being analyzed and interpreted as “the mushroom was not ready to be awakened” and so the experience went awry. Lots of people get upset when they are awakened in an untimely fashion and wind up in a bad mood (woke up on the wrong side of the bed) here our narrator is trying to figure out the mushrooms ambivalence to the events in the light of their presumed mutual love.

 

5 Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee.

 

To “come up” (exactly the developement pattern of the mushroom which as it developes it “comes up”) out of the wilderness, leaning upon her beloved is a reference to the pine or cedar tree. “Her beloved” is the host tree in this verse. “I raised thee up under the apple tree” requires connecting the word apple for the mushroom and thereby identifies the “apple tree’ as the pine/cedar (also this is the real meaning of the word “pine-apple”). So under the tree is where the mother (tree) brought up the mushroom “there thy mother brought thee forth: there she brought thee forth that bare thee” connects the host trees with the mushrooms.

 

6 Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.

 

The seal is a bond between the mushroom god and the partaker. The mushrooms are described as coals of fire with a vehement flame. The mushroom god of Israel is a jealous god (according to Jewish and biblical texts) and this is one interpretation that is used to explain why the experience is inconsistent (pleasure or pain). The earlier description of finding the Psilocybe mushrooms when the Amano[JI49] 

 

7 Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.

 

The waters here describe the profuse sweating that accompanies the Amanita experience. Floods drowning the love are the intense salivating that accompanies the same. Despite the discomfort that some parts of the experience bring with it the love of the mushroom god prevails. Here it also comments that you can’t buy love and even if you gave everything you own it would be worthless (and despised). The emphasis here is the “love” as the mushroom experience cannot be purchased. One may be able to buy or trade for mushrooms but as this book clearly shows this will not buy the atonement (at one-ment) and favour of the fickle mushroom-god.

 

8 We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?

 

The narration has again shifted to the position of the mushroom or the collective mushroom consciousness) and discusses again the ripening of the mushrooms. The little sister here is not ready for picking and so the question is what to do about it?

 

9 If she be a wall, we will build upon her a palace of silver: and if she be a door, we will enclose her with boards of cedar.

 

All of the above describes a waiting, nurturing and tending of the garden until the sister becomes ripe. Enclosing her with “boards of cedar” describes the mushroom as it becomes bigger and the environment of cedars that surround the developing fruit.

 

10 I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.

 

Again the same narrative (mushroom collective consciousness, Solomon, the beloved, the Lord) now has breasts like towers and finds favor, meaning has become ready for harvesting.

 

11 Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver.

 

Baalhamon is a combination of two Hebrew words  “Baal” and “Hamon” meaning “master (of the) multitude”. Solomon, being the mushroom (lord), would stand in charge of all mushroom patches.

 

12 My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.

 

Our narrator is acknowledging that there are many others working towards the same goal, an amicable, consistent, blissful love affair with the mushroom. One considers oneself a keeper of the garden once you find a mushroom patch. Solomon is the mushroom, none other, yet Solomon is the god of every mushroom patch. Every single mushroom is Solomon. Every single mushroom is the one and only god of the universe every single time. In the mind of our keeper there must be lots of others in the same circumstance “thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred (like me)”.

 

13 Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.

 

As the point in doing the mushrooms is to build a relationship with the “beloved” (Lord of Hosts) hearing the voice of the mushroom god is logically considered the best way to keep on the right side of the lord. Everyone assumes that someone else must be able to hear it because sometimes the experience is glorious and descriptions of these types of trips flood the ancient texts. But how to keep a consistent heavenly buzz has always been the question.