Hawthorne connects ancient perceptions of God to a grain fungus in this series-starting spiritual commentary.

Visions of the divine are remarkably ubiquitous in the ancient world, from early Sumerian and Hebrew written records to Greek depictions of an all-consuming light they called Beauty. The accounts of these visions are characterized by their exceptional vividness, the presence of celestial light, and alleged revelations of a transcendent reality. Hawthorne connects these similarities across geographic regions and historical timelines with a bold thesis that tracks them to a singular source: a common grain fungus called Claviceps purpurea. More commonly referred to as ergot, this fungus has plagued rye for millennia and can cause ergotism in humans—a condition whose symptoms include hallucinations. The chemical compounds associated with the fungus, and other ergoline alkaloids, were instrumental in the creation of LSD, he notes, and in addition to offering a scientific overview of ergot’s neurological effects, he also details his experiences with LSD in the 1970s, when he had his own “encounter with the eternal vision of light.” The book connects this vision to a similar one described in the Old Testament, and to Hawthorne's lifelong spiritual journey. After a lengthy introduction recounts the author’s psychedelic experiences, the book transitions to a more chronological exploration of his main thesis, which begins in ancient Mesopotamia and extends through the biblical account of the life of Jesus.

Scholars have long speculated about ergot’s use in religious rituals (particularly, as the author notes, in the beverage kykeon, used in rites performed by ancient Greek cults), but Hawthorne claims that it may have also been a folk medicine, commonly used by women as “part of the midwife’s tool kit.” He highlights, for example, the use of mysterious “love plants” found by Jacob’s wives in wheat fields, as described in the Book of Genesis. The author’s speculation culminates with the biblical resurrection of Jesus. Hawthorne emphasizes his assertion that it was not a coincidence that Jesus’ Passion occurred during Passover (a feast that corresponded with the grain harvest), stating his belief that the Gospel stories’ subsequent tales of resurrection and ascension into heaven “may have a lot to do with the influence of ergot.” Indeed, beatific visions of the divine were relatively commonplace in the ancient world, and the author notes that the decline in accounts of miracles may be due not only to modern enlightenment philosophy, but also to the rise of agricultural improvements, hygienic food standards, and the abandonment of ergot as a sacrament and medicine. Hawthorne backs up his intriguing thesis with ample scientific and historical analysis and offers almost 300 research footnotes for readers who wish to pursue further reading on the topic. The book is a dense read, however, at more than 400 pages in length, and the author has a tendency toward verbosity and digressions that distracts from his core argument. But although the work could have been more concise, it’s generally a diverting and well-researched volume.

A sprawling but thoughtful meditation on visions and ergot.