The question of dosage is often confused by the variation in the source of the hallucinogenic mushroom species which is consumed. More than half of Australia's beef cattle can be found in the coastal areas of Queensland
More than half of Australia's beef cattle can be found in the coastal areas of Queensland and New South Wales; and the 20 to 30 inch (500-750mm) rainfall belt of Queensland, New South Wales and Northern Victoria, generally provide adequate climatic environments for the growth of psilocybian mushrooms, especially after heavy rains. It has been suggested that "Psilocybe cubensis was introduced into Australia accidentally by early settlers along with their livestock." This same spore dispersal mechanism also probably applies to Copelandia cyanescens, Panaeolus subbalteatus and several additional species known Texas Cubensis Cubensis Psilocybe to occur in or around the dung of other ruminants. This includes Psilocybe semilanceata and the non-hallucinogenic "haymaker's" mushroom Panaeolina foenisecii.
While cattle are raised in all Australian states, as well as in the central lowlands, recreational users have been known to export these psychoptic species to various areas in Australia from areas where they were collected.
In the case of New Zealand, hereafter referred to as NZ, cattle are the primary source for Copelandia cyanescens, but the "liberty cap" mushroom Psilocybe semilanceata only grows in the manured soil of four-legged ruminants and not directly from manure (Jansen, Pers. Comm.
, 1988). The identification section of this guide documents reported locations for more than 1 dozen species of psilocybian mushrooms in Australia and NZ which most likely have been used at one time or another for recreational purposes. Dosages for Psilocybe australiana Guzmán & Watling, Psilocybe eucalypta Guzmán &
More than half of Australia's beef cattle can be found in the coastal areas of Queensland This document provides complete directions for cultivating psilocybin It has been suggested by an Australian physician that the general public in Australia, as well as members of its drug using subculture, As they say, ʼTis the season to be pickingʼ, but make The majority of adverse physical effects or negative psychological reactions produced by "magic mushrooms" generally result from inappropriate set and expectation, or because of improper dosage, which may vary considerably among consumers, different mushroom species, or even within an individual species. The question of dosage is often confused by the variation in the source of the hallucinogenic mushroom species which is consumed. For example, Psilocybe cubensis, when picked and eaten from its natural dung (manure) habitat, produces a relatively mild mindaltering experience, which is evident from the large amounts of fresh specimens needed to achieve a threshold experience. However when grown in vitro (indoor laboratory cultivation and/or illicit cultivation), Psilocybe cubensis apparently can produce a more potent strain capable of inducing a very intense visual, sometimes quite disturbing, experience. This dosage assumes that the consumption of 1 to 3 gm of dried material would be too low if the mushroom specimen came from a wild source. This low potency for Psilocybe cubensis has been confirmed by research scientists Margot & Watling, (1981), who were surprised by the comparatively small amounts of psilocybin and psilocin which they extracted from wild specimens collected from five different locations in Australia. This suggests that a much larger dose would be required to produce significant hallucinations. It is possible that the chemicals most likely degenerated between the time that they were harvested and the time of analysis. However, it should be noted that a strain of Psilocybe cubensis producing different flushes (harvests) will vary somewhat in potency between flushes. Mind-altering (psilocybine containing) mushrooms have been traditionally used in religious healing and curing ceremonies by native
Most recreational users of Psilocybe cubensis (when grown in vitro) require a dosage of As they say, ʼTis the season to be pickingʼ, but make Dosages for Psilocybe australiana Guzmán & Watling, Psilocybe eucalypta Guzmán & There are more than 1 dozen species of "magic mushrooms" in Australia and New Zealand. Four of these species are dung (manure) inhabiting mushrooms. They include Psilocybe cubensis and/or Psilocybe subcubensis (known locally as "gold caps" and/or "gold tops"), Psilocybe subaeruginosa, and Copelandia cyanescens (the latter is known locally as "blue meanies"). These four species contain the mind altering alkaloids psilocybine and psilocine and are the most common hallucinogenic mushrooms in Australia. In New Zealand, the most commonly used species are Copelandia cyanescens and Psilocybe semilanceata, the latter species is recognized throughout the world as the "liberty cap"). This species only occurs in manured soil and does not grow directly from the dung of cattle, sheep or other four legged farm animals. Psilocybe cubensis the most popular of these species, is well known throughout much of the world; however, this species is not known to occur in New Zealand. Other species described in this guide are known to occur in manured soil, in pastures, meadows, grazing lands, some lawns and in the bark mulch and woodchips of deciduous woods. several members of a family eat the mushrooms together: it is not uncommon for a father, mother, children, uncles, and aunts to all participate in these transformations of the mind that elevate consciousness onto a higher plan. The kinship relation is thus the basis of the transcendental subjectivity that Husserl said is intersubjectivity. The mushrooms themselves are eaten in pairs, a couple representing man and woman that symbolizes the dual principle of procreation and creation. Then they sit together in their inner light, dream and realize and converse with each other, presences seated there together, their bodies immaterialized by the blackness, voices from without their communality. In a general sense, for everyone present the purpose of the session is a therapeutic catharsis. The chemicals of transformation of revelation that open the circuits of light, vision, and communication, called by us mind-manifesting, were known to the American Indians as medicines: the means given to men to know and to heal, to see and to say the truth. Among the Mazatecs, many, one time or another during their lives, have eaten the mushrooms, whether to cure themselves of an ailment or to resolve a problem; but it is not everyone who has a predilection for such extreme and arduous experiences of the creative imagination or who would want to repeat such journeys into the strange, unknown depths of the brain very frequently: those who do are the shamans, the masters, whose vocation it is to eat the mushrooms because they are the men of the spirit, the men of language, the men of wisdom. They are individuals recognized by their people to be expert in such psychological adventures, and when the others eat the mushrooms they always call to be with them, as a guide, one of those who is considered to be particularly acquainted with these modalities of the spirit. The medicine man presides over the session, for just as the Mazatec family is paternal and authoritarian, the liberating experience unfolds in the authoritarian context of a situation in which, rather than being allowed to speak or encouraged to express themselves, everyone is enjoined to keep silent and listen while the shaman speaks for each of those who are present. As one of the early Spanish chroniclers of the New World said: "They pay a sorcerer who eats them the mushrooms and tells them what they have taught him. He does so by means of a rhythmic chant in full voice." The Mazatec Indians, who have a long tradition of using the mushrooms, inhabit a range of mountains called the Sierra Mazateca in the northeastern corner of the Mexican state of Oaxaca. The shamans in this essay are all natives of the town of Huautla de Jimenez. Properly speaking they are Huautecans; but since the language they speak has been called Mazatec and they have been referred to in the previous anthropological literature as Mazatecs, I have retained that name, though strictly speaking, Mazatecs are the inhabitants of the village of Mazatlan in the same mountains.
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