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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 Psilocybecyanescensearlyseptember 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."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 Psilocybe Subaeruginosa Mushroom Expert 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."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."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 best place todo magic mushrooms around brisbane 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.
" e creek on wood chips of Carpinus, Alnus and Salix, on raw compost mixtures of Picea, Pinus and Larix needles, as Sept. Oct. Nov. Dec. Jan. Figure 21 - Fruiting curve of Psilocybe cyanescens based on observations at several locations in the former Czechoslovakia. The mycelia make use of different kinds of plant debris and even grow on wet cardboard, where they develop into rhizomorphs just like they would in nature. Rhizomorphs are thick strands of mycelia that serve to transport nutrients and water. They also develop intense blue stains (see Figure 22). Figure 23 Distribution pattern of Psilocybe cyanescens in Germany and adjacent areas (according to Krieglsteiner). Locations are indicated by black dots. Figure 22 Psilocybe bohemica rhizomorphs growing on wet cardboard. Figure 24 - Psilocybe cyanescens at a natural location (USA). Figure 25 - Psilocybe bohemica on twigs and leaves. Impressive Experiences Psilocybe bohemica is a very psychoactive species. Its effects are vividly documented in the following account of one natural scientist's experience as part of controlled clinical trials in Prague: About 30 mg of psilocybin in mushroom tissue was prepared in hot water, with effects already noticeable ten minutes after ingestion. I grew increasingly quiet. At first, my legs began to tingle, then my underarms as well. Aside from a deeper breathing rhythm, few other somatic effects were noted. Initially there were fits of laughter caused by unusual cognitive associations; this laughter also affected the two "sober" guides. A growing hyperacuity interfered with the ability to listen to music, so that Vivaldi's "Springtime" caused painful stabs inside the brain. I compared the pain to that caused by a "sawing knife". The experimenters appeared bloated and yellow... Existing bodily characteristics, such as thinning hair stimulated a person's illusionary transformation into a monk with tonsure. Their voices also appeared reverent and, from a somewhat paranoid point of view, these gentlemen at times seemed to be working a switching station that, for some reasons, was my enemy. At the same time, I found both of them to be quite likeable. During this time period, the other female subject perceived fantastic images of moving colors and saw visions of her whole life unfolding behind closed eyes. During this period, I had the distinct impression that an electrical current was flowing through my body, which was not an uncomfortable sensation. About three hours later, the gentlemen retired to the kitchen and the nature of the experience changed quite drastically. At first I felt as if my legs were increasingly merging into the wall, a very comfortable experience. In a state of utter clarity of consciousness, I finally felt as if I had no body at all. I said. "The most descriptive expression is the experience of a pure soul". Using words as triggers, we were able to induce shared experiences o

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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."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."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 Hydroponics Shrooms 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."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 Gymnopilus Sp 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."


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and familiarity with psychotropic mushrooms in Europe that is most likely derived from usage of Psilocybes and related species, rather than experience with Amanita muscaria. However, it is extremely difficult to reject or confirm this hypothesis, due to the lack of conclusive data available for analysis today. Bwyd Ellylon: A Feast of Fairies in Celebration of the Spirit World Tales of ritualistic mushroom usage have found their way into the realm of myths and legends. For instance, one legend describes a peculiar poisonous mushroom in Wales (British Isles) with the strange name of Bwyd Ellylon, which was considered a delicacy by fairies feasting in celebration of the spirit world. Psilocybe semilanceata is the most important psilocybincontaining mushroom in Europe and it thrives in parts of Great Britain, where the mushroom grows abundantly all across the Welsh countryside during fall season. I would like to thank G. Samorini for pointing out that the Inquisition was unusually cruel and vicious in the Alpine valleys of Valcamonica, Valtrompia and Valtellina (located in the provinces of Brescia and Sandrio in Northern Italy). Many books chronicle countless witch burnings in that region, with particular emphasis on the witches' meetings at the "Monte del Tonale", located at an altitude of 2000 m (ca. 6,000 ft). Field research has shown that plants of the nightshade family ("witching herbs") do not grow at this altitude; even the fly agaric mushroom is rarely found there. By contrast, pastures in the area abound with Psilocybe semilanceata during the fall. Given this historical context, it would seem likely that Psilocybe semilanceata played an important role as a psychotropic agent in the region (see Figure 58, Chapter 7.4). In light of medieval accounts describing the practice of witchcraft, it is interesting to note that a subjective sensation of flying or levitation is among the commonly reported effects of psilocybin intoxication. Berserk Rage of Nordic Warriors In the course of the ideological power struggle between Christianity and the remnants of pagan religions that worshipped Nature, many sources of knowledge were lost. The aggressive repression and eradication of pre-Christian customs all but destroyed the continuity of Europe's original cultural heritage, along with much historic evidence documenting early cultural practices, including the usage of plants and mushrooms for the purpose of temporary alterations of consciousness. Some authors went so far as to blame the fly agaric mushroom for proverbial fits of "berserk rage" attributed to Nordic warriors. Many accounts detailing this phenomenon allude to a "deception of the eyes" (i.e. visual hallucinations). After the Nordic legal system banished the practice of "going berserk", it disappeared quite suddenly during the 12th century. At about the same time, Saxo Grammaticus speculated that the Berserkers may have used mag

JOCHEN GARTZ MAGIC MUSHROOMS Around the World A Scientific Journey Across Cultures and Time The Case for Challenging Research and Value Systems * LIS PUBLICATIONS * LOS ANGELES, CA* Figure 1 - Water Color Painting of Psilocybe semilanceata (Germany, 1927) TABLE OF CONTENT (With Active Links' Just Click On A Subject To Go To The Page) "Who Was the First Magician?" - Foreword by Christian Ratsch 7 1. Introduction 9 2. places to pick magic mushrooms around glasgow Reflections on the History and Scientific Study of Magic Mushrooms 10 3. The Current State of Knowledge About European Species 14 3.1 Psilocybe semilanceata: The Classic Species Among European Psychotropic Mushrooms 16 3.2 Psilocybe cyanescens: Potent Mushrooms Growing on Wood Debris 29 3.3 Panaeolus subbalteatus: Mycology and Myths about the Panaeolus Species 37 3.4 Inocybe aeruginascens: Mushrooms Magic To To Mushrooms To Fast-Spreading New Arrivals 44 3.5 Gymnopilus purpuratus: Magnificent Mushrooms from South America 51 3.6 Conocybe cyanopus: Tiny Mushrooms of Remarkable Potency 55 3.7 Pluteus salicinus: A Little-known Wood-Inhabiting Species 58 4. Mushroom Identification: Taxonomic Confusion and the Potential for Deadly Mistakes 61 5. The Bluing Phenomenon and Metol Testing: Reality vs. Wishful Thinking 63 6.
Mushroom Cultivation: Classic Findings and New Techniques 66 7. Psychotropic Mushroom Species Around the World 77 7.1 Spotlight on North America and Hawaii 79 7.2 Mycophilia in Central and South America 82 7.3 Australia's Mycoflora Attracts Attention 84 7.4 European Customs and Conventions 87 7.5 Japanese Experimentation 93 7.6 Intoxications and the Oldest Known Mushroom Cult in Africa 95 7.7 Usage in Southeast Asia and the South Pacific Islands what season dose Gymnopilus sp. grow in 98 8. Some Comments on Effects of Mushrooms from the Category Phantastika 102 9.
Psychotherapy 108 10. Outlook 114 11. Bibliography 120 Index 129 Figure 2 - Psilocybe cubensis from Australia Figure 3 - Water color painting of Panaeolus subbalteatus (Germany, 1927). Figure 4 - Fresh Map Semilanceata England Distribution Panaeolus subbalteatus mushrooms. FOREWORD Nobody knows precisely when the first magic mushroom emerged from the shadows of prehistory to enter the light of consciousness. Nobody knows places to pick magic mushrooms around glasgow when the first magic mushroom was eaten by a human being. Nobody knows just who the first magic mushroom eater was. In seeking answers to these questions, we can only speculate.
Mycophobes, however, are quick to voice their conviction that only a fool would be reckless enough to want to attain a higher state of consciousness beyond the boundaries of everyday reality. Mushrooms Magic To To Mushrooms To And only a fool would attempt to do this by ingesting those odd little things that mysteriously thrive on decaying, humid soil, rotten wood and malodorous mounds of cow manure. Historically, magic, mushrooms have been feared and hated` since antiquity: magic mushrooms were thought to be made from poisons that had dripped from serpents' fangs; they were considered to be unclean emissions of evil spirits; moreover, mushrooms were a kn

As they say, ʼTis the season to be pickingʼ, but make
ed and large numbers of studies were conducted, primarily with LSD. These investigators sought to discover the receptor binding sites for hallucinogenic compounds in the brain and to understand the mechanisms underlying the genesis of psychedelic visions. Today, we still lack a sound theoretical framework able to explain the relationship between chemical compounds and the manifestation of their psychoactivity. Even though basic research is certainly

important, its methods, unfortunately, are often Gymnopilus Sp Finding Identifying a function of a rather one-sided pharmacological approach to investigating the effects of psilocybin, LSD and mescaline - an approach that is, in fact, too

narrow to address the remarkably unusual nature of these substances and their effects. Misunderstandings between pharmacologists and toxicologists on the one hand and psychiatrists and psychologists on the other can often be traced all the way back to the 1950's, creating a legacy of disputes and arguments that have yet to be resolved. S. Grof undertook the tedious task of analyzing 5,000 experimental LSD protocols in an effort to isolate "absolute" symptoms that are reported or occur all of the time. His results were negative. According to Grof, hallucinogenic substances are non-specific triggers causing a sequence of altered states of consciousness, which do not fit the syndrome labeled "toxic psychosis". Rather, it is the individual's personality, along with the experimental setting that significantly shape the nature of the psychedelic experience. This view is shared by a majority of experts with considerable experience in conducting psychedelics-assisted psychotherapy. Even "real" somatic symptoms, such as nausea or vomiting, can often be controlled through psychological intervention techniques administered by trained professionals. A Plethora of Names The broad range of possible experiences inspired the use of labels other than "hallucinogens", with widely differing semantic connotations: entheogens, psychedelics, illusionogens, psycholytics, psychomimetics, psychodysleptica, psychoemetics and others. "Phantastica" (Lewin) is the oldest label ever used to describe this class of substances. This term successfully evokes dream-like, fanciful aspects of the

experience, as well as the potential for euphoric and dysphoric emotional overtones. More recent terminology often says more about semantic biases of those who use the labels than about any factual, objective characteristics of the alkaloids they refer to. Accordingly, official antidrug propaganda since the 1960's has disparaged "psychedelics" as excessively glamorous and too positive a label, as the term was popular among Timothy Leary's fans and supporters. When used in low doses or for the first time, these substances Mushrooms are most likely to bring about a kind of magical transformation of surroundings, with a heightened ability to perceive subtle differences along the color spectru
and familiarity with psychotropic mushrooms in Europe that is most likely derived from usage of Psilocybes and related species, rather than experience with Amanita muscaria. However, it is extremely difficult to reject or confirm this hypothesis, due to the lack of conclusive data available for analysis today. Bwyd Ellylon: A Feast of Fairies in Celebration of the Spirit World Tales of ritualistic mushroom usage have found their way into the realm of myths and legends. For instance, one legend describes a peculiar poisonous mushroom in Wales (British Isles) with the strange name of Bwyd Ellylon, which was considered a delicacy by fairies feasting in celebration of the spirit world. Psilocybe semilanceata is the most important psilocybincontaining mushroom in Europe and it thrives in parts of Great Britain, where the mushroom grows abundantly all across the Welsh countryside during fall season. I would like to thank G. Samorini for pointing out that the Inquisition was unusually cruel and vicious in the Alpine valleys of Valcamonica, Valtrompia and Valtellina (located in the provinces of Brescia and Sandrio in Northern Italy). Many books chronicle countless witch burnings in that region, with particular emphasis on the witches' meetings at the "Monte del Tonale", located at an altitude of 2000 m (ca. 6,000 ft). Field research has shown that plants of the nightshade family ("witching herbs") do not grow at this altitude; even the fly agaric mushroom is rarely found there. By contrast, pastures in the area abound with Psilocybe semilanceata during the fall. Given this historical context, it would seem likely that Psilocybe semilanceata played an important role as a psychotropic agent in the region (see Figure 58, Chapter 7.4). In light of medieval accounts describing the practice of witchcraft, it is interesting to note that a subjective sensation of flying or levitation is among the commonly reported effects of psilocybin intoxication. Berserk Rage of Nordic Warriors In the course of the ideological power struggle between Christianity and the remnants of pagan religions that worshipped Nature, many sources of knowledge were lost. The aggressive repression and eradication of pre-Christian customs all but destroyed the continuity of Europe's original cultural heritage, along with much historic evidence documenting early cultural practices, including the usage of plants and mushrooms for the purpose of temporary alterations of consciousness. Some authors went so far as to blame the fly agaric mushroom for proverbial fits of "berserk rage" attributed to Nordic warriors. Many accounts detailing this phenomenon allude to a "deception of the eyes" (i.e. visual hallucinations). After the Nordic legal system banished the practice of "going berserk", it disappeared quite suddenly during the 12th century. At about the same time, Saxo Grammaticus speculated that the Berserkers may have used mag There are more than 1 dozen species of "magic mushrooms" in Australia and New

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Most recreational users of Psilocybe cubensis (when grown in vitro) require a dosage of 1 to 2 gm of dried mushrooms to produce an altered state of consciousness; a clinical dosage for Psilocybe cubensis, on the other hand, had previously been reported as ranging from 3 to 5 gm of dried material.
This dosage would be comparable to the amount of fungal material consumed for religious purposes in a Mazatec Indian healing and curing ceremony. In 1982, one research team "found that the level of psilocybin and psilocin varies over a factor of 4 among various in vitro cultures of Psilocybe cubensis, while specimens from outdoors varied tenfold." A fresh dosage of Psilocybe cubensis in Australia would be approximately from 1 to 2 large mushrooms weighing up to as much as one fresh ounce, or as many as from 25 to 50 small mushrooms equaling the same weight amount. Ethnopharmacologist Jonathan Ott (1976, 1993) noted that he has observed "the ingestion of from 0.5 gm to 5.9 gm dried weight (10 gm to 40 gm fresh)", of various species of Psilocybe. Dosage for Psilocybe subcubensis would be the same as for Psilocybe cubensis. Both of these latter two species are macroscopically alike. The usual dosage for Copelandia cyanescens required to induce psychedelic visual effects ranges from 1 to 3 large specimens (cap diameter c. 5 mm), or as many as 5 to l0 medium-sized mushrooms (cap diameter c. 2.5 mm); however, personal tolerance to this species may occur with continued use, and some who consume large amounts of this mushroom have reportedly ingested as many Psilocybesemilanceataromania as 50 to 200 fresh specimens of various sizes.

JOCHEN GARTZ MAGIC MUSHROOMS Around the World A Scientific Journey Across Cultures and Time The Case for Challenging Research and Value Systems * LIS PUBLICATIONS * LOS ANGELES, CA* Figure 1 - Water Color Painting of Psilocybe semilanceata (Germany, 1927) TABLE OF CONTENT (With Active Links' Just Click On A Subject To Go To The Page) "Who Was the First Magician?" - Foreword by Christian Ratsch 7 1. Introduction 9 2. Reflections on the History and Scientific Study of Magic Mushrooms 10 3. The Current State of Knowledge About European Species 14 3.1 Psilocybe semilanceata: The Classic Species Among European Psychotropic Mushrooms 16 3.2 Psilocybe cyanescens: Potent Mushrooms Growing on Wood Debris 29 3.3 Panaeolus subbalteatus: Mycology and Myths about the Panaeolus Species 37 3.4 Inocybe aeruginascens: Fast-Spreading New Arrivals 44 3.5 Gymnopilus purpuratus: Magnificent Mushrooms from South America 51 3.6 Conocybe cyanopus: Tiny Mushrooms of Remarkable Potency 55 3.7 Pluteus salicinus: A Little-known Wood-Inhabiting Species 58 4. Mushroom Identification: Taxonomic Confusion and the Potential for Deadly Mistakes 61 5. The Bluing Phenomenon and Metol Testing: Reality vs. Wishful Thinking 63 6. Mushroom Cultivation: Classic Findings and New Techniques 66 7. Psychotropic Mushroom Species Around the World 77 7.1 Spotlight on North America and Hawaii 79 7.2 Mycophilia in Central and South America 82 7.3 Australia's Mycoflora Attracts Attention 84 7.4 European Customs and Conventions 87 7.5 Japanese Experimentation 93 7.6 Intoxications and the Oldest Known Mushroom Cult in Africa 95 7.7 Usage in Southeast Asia and the South Pacific Islands 98 8. Some Comments on Effects of Mushrooms from the Category Phantastika 102 9. Psychotherapy 108 10. Outlook 114 11. Bibliography 120 Index 129 Figure 2 - Psilocybe cubensis from Australia Figure 3 - Water color painting of Panaeolus subbalteatus (Germany, 1927). Figure 4 - Fresh Panaeolus subbalteatus mushrooms. FOREWORD Nobody knows precisely when the first magic mushroom emerged from the shadows of prehistory to enter the light of consciousness. Nobody knows when the first magic mushroom was eaten by a human being. Nobody knows just who the first magic mushroom eater was. In seeking answers to these questions, we can only speculate. Mycophobes, however, are quick to voice their conviction that only a fool would be reckless enough to want to attain a higher state of consciousness beyond the boundaries of everyday reality. And only a fool would attempt to do this by ingesting those odd little things that mysteriously thrive on decaying, humid soil, rotten wood and malodorous mounds of cow manure. Historically, magic, mushrooms have been feared and hated` since antiquity: magic mushrooms were thought to be made from poisons that had dripped from serpents' fangs; they were considered to be unclean emissions of evil spirits; moreover, mushrooms were a kn own cause of death and disease, bloated stomachs and insanity. Beliefs such as these have survived to the present day. They persist, for example,,, as figures of speech, s u c h as the slick Austrian description of a societal misfit as someone "who ate those madness-inducing mushrooms." But, there is another, very different, magic mushroom legacy as well. Flesh of the Gods for Devil Worshippers The Old World. Mycenaean civilization began with a mushroom trip -Mushrooms were an ingredient in the ambrosia of Dionysus. Porphyrius, the fourth century Latin poet and contemporary of Emperor Konstantin, knew that magic mushrooms were the children of the gods. WHO WAS THE FIRST MAGICIAN? A quasi-cannibalistic ritual, the act of eating the children of the gods unlocked one's power to experience the truly divine. But not all mushrooms enable human beings to enter the realm of divine consciousness. This magic power resides in only those fungi known as "fool's mushrooms", which were considered poisonous and believed to be the spawn of the Devil throughout the late Middle Ages and well into modern times.
The New World: The Aztecs in Mexico referred to a number of small, inconspicuous mushrooms as teonartacatl, or Psilocybin Cyan Habitat "flesh of the Gods." These sacred mushrooms were eaten during the course of rituals intended to contact the Gods in order to learn about the world and the realm of the divine. These magic mushroom rituals thoroughly spooked the Catholic Spaniards. The mushroom eaters, commonly thought of as Devil worshippers, were hounded by the Inquisition.
Still, all good things survive the tests of time, so the cult of magic mushroom eaters did not become extinct. Like mycelia underground, the cult continued to flourish, and at the proper time in recorded history, in 1957, the fruit of the fully grown mushroom re-surfaced to draw widespread public attention. Valentine and Gordon Wasson became the heroes of the modern neo-mycophilic movement. Back to the Old World: The revelations and insights gained from the use of psychoactive mushrooms were so magically wonderful, that our native European "fool's mushrooms" - which were gene ; considered inedible - had to be recognized as closely related to the magic mushrooms of Mexico, the flesh of the Aztec Gods. The souls of magic mushrooms in Mexico and Germany are essentially made from the same substance: psilocybin. Jochen Gartz has made an extraordinary contribution to the field of mycology by embracing Germany's magic mushrooms and the scientific study and testing of these fungi. The research efforts upon which this book is based require nothing less than a fearless, brave and courageous consciousness, free of prejudice and mycophobia. I am convinced that a researcher's consciousness infused by the spirit of the magic mushroom is capable of far deeper scientific insights than we can ever expect from the usual ivory tower academics, isolated from reality e creek on wood chips of Carpinus, Alnus and Salix, on raw compost mixtures of Picea, Pinus and Larix needles, as Sept. Oct. Nov. Dec. Jan. Figure 21 - Fruiting curve of Psilocybe cyanescens based on observations at several locations in the former Czechoslovakia. The mycelia make use of different kinds of plant debris and even grow on wet cardboard, where they develop into rhizomorphs just like they would in nature. Rhizomorphs are thick strands of mycelia that serve to transport nutrients and water. They also develop intense blue stains (see Figure 22). Figure 23 Distribution pattern of Psilocybe cyanescens in Germany and adjacent areas (according to Krieglsteiner). Locations are indicated by black dots. Figure 22 Psilocybe bohemica rhizomorphs growing on wet cardboard. Figure 24 - Psilocybe cyanescens at a natural location (USA). Figure 25 - Psilocybe bohemica on twigs and leaves. Impressive Experiences Psilocybe bohemica is a very psychoactive species. Its effects are vividly documented in the following account of one natural scientist's experience as part of controlled clinical trials in Prague: About 30 mg of psilocybin in mushroom tissue was prepared in hot water, with effects already noticeable ten minutes after ingestion. I grew increasingly quiet. At first, my legs began to tingle, then my underarms as well. Aside from a deeper breathing rhythm, few other somatic effects were noted. Initially there were fits of laughter caused by unusual cognitive associations; this laughter also affected the two "sober" guides. A growing hyperacuity interfered with the ability to listen to music, so that Vivaldi's "Springtime" caused painful stabs inside the brain. I compared the pain to that caused by a "sawing knife". The experimenters appeared bloated and yellow... Existing bodily characteristics, such as thinning hair stimulated a person's illusionary transformation into a monk with tonsure. Their voices also appeared reverent and, from a somewhat paranoid point of view, these gentlemen at times seemed to be working a switching station that, for some reasons, was my enemy. At the same time, I found both of them to be quite likeable. During this time period, the other female subject perceived fantastic images of moving colors and saw visions of her whole life unfolding behind closed eyes. During this period, I had the distinct impression that an electrical current was flowing through my body, which was not an uncomfortable sensation. About three hours later, the gentlemen retired to the kitchen and the nature of the experience changed quite drastically. At first I felt as if my legs were increasingly merging into the wall, a very comfortable experience. In a state of utter clarity of consciousness, I finally felt as if I had no body at all. I said. "The most descriptive expression is the experience of a pure soul". Using words as triggers, we were able to induce shared experiences o ure of Psilocybe semilanceata (with sclerotia formation). Figure 48 - Inocybe aeruginascens on grassy soil Figure 49 - Psilocybe cubensis on horse manure and rice. portions of mycelia whose texture is somewhat like wool. The kind of viruses known to appear in champignon cultures - where they have already caused a lot of damage - have so far not been found in cultures of the Psilocybe and Panaeolus species. It is safe to say that we currently know a great deal about the nutritional requirements of Psilocybe cubensis. To a lesser extent, such information is available about other species as well. Armed with this knowledge, future researchers may well discover new insights into physiology of these species, as well as the biochemical changes that occur during fruiting. In my experiments, it has already been established that the process of differentiation whereby mycelia are transformed into sclerotia or fruiting bodies is linked to increased production of psilocybin as well as psilocin, especially in Psilocybe cubensis. Due to the relatively complex methodology and the type of equipment needed to isolate and maintain sterile cultures, it appears unlikely that cultivation of Psilocybe cubensis mushrooms by laypersons will significantly heighten the mushroom's popularity or widen its area of distribution anytime soon. However, since the early 1980s, growing numbers of mycophiles in North America and Europe have successfully used "natural outdoor cultivation" to fruit Psilocybe cyanescens and similar species. This process involves selection of natural wood substrates striated with mycelia (rhizomorphs) that usually turn blue in response to handling. The mycelia are then transferred onto fresh wood chips or commercial mulch (not from cedar trees). After several months of growth, the mycelia fruit during the fall season. Figure 50 - Surface culture of Inocybe aeruginascens on a liquid nutrient medium. Figure 51 - Panaeolus subbalteatus on cow dung and rice. Figure 52 - Psilocybe cubensis on wet newspaper. CHAPTER 7 PSYCHOTROPIC MUSHROOM SPECIES AROUND THE WORLD Figure 53 - Psilocybe cubensis on compost. Figure 54 - Psilocybe stuntzii (grasslands variety) from British Columbia. Figure 55 - Giant mushroom sculpture from Kerala, India. There is considerable debate among experts about the significance and purpose of the sculpture. Figure 56 - Magic mushrooms & water buffalo t-shirt from Thailand, designed for the Western tourist market. CHAPTER 7.1 SPOTLIGHT ON NORTH AMERICA AND HAWAII In 1961, V.E. Tyler became the first investigator to report the detection of psilocybin in Psilocybe pelliculosa (Smith) Singer & Smith, a North American mushroom species. One year later, two research groups, working independently, discovered psilocybin, as well as psilocin, in samples of Psilocybe baeocystis Singer & Smith from the Pacific Northwest region of North America. Additional chemical and taxonomic findin Those who ingest Copelandia cyanescens, known in

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