The book makes great progress in some areas, but holds back in others. The author includes phenomenology in her analysis of religious texts and rituals. She provides a theoretical basis and bibliographical background for applying the cognitive phenomenological theory of religious experiencing to the study of historical evidence. But she is not well read on the entheogen theory and evidence for entheogens. She focuses on caves and underground chambers. This focus tends to distort her presentation of various cults and figures. She discusses entheogens only a little, though she does not diminish them. This is a book that describes historical evidence for altered states of consciousness with a relative degree of sophistication, but does not mention the entheogen theory of religion and culture. She does not discuss determinism, self-control loss, and cybernetics in any detail.
There have been at least two reviews of the book published in scholarly trade journals:
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The Egodeath theory 
seems like Ustinova’s book contributes lots of great content even if limited as always
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Same with her 2018 book, “Divine Mania.”
Looking back, I see a lot more to criticize than I articulated in the post you shared. Too much neuroscience, for example.
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cognitive neuroreductionism
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So glad you both say that. So glad the ‘mystic altered state’ per the Egodeath and Entheogen Theory of Religion distinguishes itself by experience, holding true to its framework of transitions.
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