best part of texas to find magic mushrooms
More than half of Australia's beef cattle can be found in the coastal areas of Queensland
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 Psilocybe Mexicana Potency the
experience of a pure soul". Using words as triggers,
we were able to induce shared experiences o

CATTLE AS A POSSIBLE DISPERSAL MECHANISM FOR PSYCHOACTIVE DUNG FUNGI
One may ask the question, "how did these mushrooms arrive in Australia and New Zealand?" Well some species may be endemic,that is, they were already there naturally. Other species such as the above described dung-inhabiting mushrooms most likelyappeared after the introduction of cattle on the subcontinent.The first livestock to arrive in Australia were brought from the Cape of Good Hope in1788, and included 2 bulls and 5 cows, along with other domesticated farm animals. Byl803, the government owned approximately 1800 cattle, most of which were importedfrom the Cape, Calcutta, and the west coast of America. It was during this period thatsome of the visionary mushrooms mentioned in this field guide probably first appeared inAustralia (Unsigned, 1973). According to Australian mycologist John Burton Cleland(1934), "fungi growing in cow or horse-dung and confined to such habitats, must in thecase of Australia, all belong to introduced species". It is believed to have been the SouthAfrican dung beetle which may have actually spread the spores. According to Englishmycologist Roy Watling of the Royal Botanic Gardens in Glasgow, Scotland, "it must beremembered that fungi can change substrate preferences and there are coprophilousfungi on kangaroo droppings etc." Some mycologists who have studied the "magicmushrooms" in Australia and NZ claim that the "use of P. cubensis as a recreational drugtends to confirm the belief that some] farmers in early times may have] added one or two basidiomes gilled mushrooms] to a mealto liven it up and still do] Margot & Watling, 1981)."
n the U.S.)
contribute to the therapeutic process; they may
even be the sole source for future progress.
Under these conditions, stereo music also
significantly deepened the intensity of the
experience. It appears that these kinds of specific
experiences may also account for the remarkable
success of treating terminal patients with LSD to
ease their fears in the face of death and to reduce
even the most severe forms of pain. In many such
cases, symptoms disappeared entirely, and relief
from pain and anxiety that continued even after the
drug's acute effects had worn off. A book by S.
Grof provides a compassionate analysis of such
successful treatments, which serves to underscore
the fact that systematic efforts to investigate these
particular therapeutic benefits have only just
begun. So far, LSD has been the most widely
studied substance in terms of easing the suffering
of terminally ill patients, as well as dipropyltryptamine
(DPT), a synthetic drug structurally
similar to psilocybin that is active only when
administered by injection.
Below, a young woman from Switzerland
gives a detailed account of her second mushroom
experience. Her first experiment, with Psilocybe
cubensis, had already introduced her to the realm
of mystical experiences. For her second journey,
she used 20 Psilocybe semilanceata mushrooms as
part of a group ritual and achieved transcendence.
A remarkable feature of her
account is that the presence of an experienced
guide was needed to realize the full potential of
this visionary quest.
"1 sat down next to another participant,
seeking to connect with others in preparation for
my journey. We proceeded to eat the fresh
mushrooms. The room grew quiet and lovely
music began to play. The mushrooms's effects
came on much faster than they did during my first
experiment. Twice I tried to establish closer
contact with my fellow participant, but he was
very nervous, and no source of reassurance for
me. I was seeking my spiritual companion, but did
not find that person among the present group. I
became a figure in a long, white robe, wandering
aimlessly among the columns (Greece?), still
searching.
My gaze lingered briefly on the wall next
to the door and I saw faces and figures appear
and vanish, but they did not hold my interest. It
was hopeless. I continued my aimless roaming,
and I was on the material plane, which I wanted
to leave - had to leave. Suddenly, I found myself
with one of the guides, who wanted to help me. I
stared off into the distance, longing to be free of
the material plane, but unable to do so. For a long
time, I failed to connect with the guide; our two
worlds were just too different. Suddenly I sensed
that he wasn't able to look at me directly. The path
by which to reach me runs through my eyes,
because only they are truly alive. I asked
him to help me on my way and invited him to look
into my eyes. I felt as if all life energy was
draining from my bo
how to grow magic mushrooms using wood
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 "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
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
Kansas Psilocybe 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
best part of texas to find magic mushrooms 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. Field Guide To Magic Mushroom He does so by means of a Caribbeanmagicmushrooms 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."
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. 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
Psilocybin Tee Shirts example,,, as
figures of speech, s u c h as the slick Austrian
description of a societal misfit as someone
The Wondrous Mushroom: Sacred Mushrooms in Mexico and Mesoamerica free download site
"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
Gymnopilussprare 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 "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
Azurescenskaufen Gordon Wasson became the heroes of the
modern neo-mycophilic movement.
Back to the Old World:
The
The Wondrous Mushroom: Sacred Mushrooms In Mexico And Mesoamerica Free Download Site 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 It has been suggested by an Australian physician that the general public in Australia, as well as members of its drug using subculture, first became aware of the visionary properties of these psychoactive mushrooms by a visiting surfer(s), who came from either New Zealand or the United States (Hawaii) and most likely provided ethnomycological information to local surfers (McCarthy, 1971). This physician reported that the use of psychoactive mushrooms, as well as 21 other drugs "was well demonstrated during a survey on drug abuse that was conducted in Southern Queensland during l969." This survey relied on interviews of 51 people belonging to "the `surfer' subculture local beach resorts". In this report, the doctor believed that "although the survey involved surfers and their female friends, there is no suggestion that the use of these drugs is confined to this group, which constitutes but a proportion of our (Australian) young drug taking community." It is thus likely that word-of-mouth communication made a significant contribution to the increasing use of "magic mushrooms" in Australia and NZ.
p. cubensis season in texas
As they say, ʼTis azurescens azurescens azurescens Goldtopmushroomnz the azurescens azurescens azurescens season Psilocybe Romania to be pickingʼ, azurescens azurescens azurescens but make
Existing evidence indicates that man in the Old World —Europe, Asia, Africa, and Australia—has made less use of native plants and shrubs for their hallucinogenic properties than has man in the New World. There is little reason to believe that the vegetation of one half of the globe is poorer or richer in species with hallucinogenic properties than the other half. Why, then, should there be such disparity? Has man in the Old World simply not discovered many of the native hallucinogenic plants? Are some of them too toxic in other ways to be utilized? Or has man in the Old World been culturally less interested in narcotics? We have no real answer. But we do know that the Old World has fewer known species employed hallucinogenically than does the New World: compared with only 15 or 20 species used in the Eastern Hemisphere, the species used hallucinogenically in the Western Hemisphere number more than 100! Yet some of the Old World hallucinogens today hold places of primacy throughout the world. Cannabis, undoubtedly the most widespread of all the hallucinogens, is perhaps the best example. The several solanaceous ingredients of medieval witches' brews—henbane, nightshade, belladonna, and mandrake—greatly influenced European philosophy, medicine, and even history for many years. Some played an extraordinarily vital religious role in the early Aryan cultures of northern India. The role of hallucinogens in the cultural and social development of many areas of the Old World is only now being investigated. At every turn, its exte
Macroscopically, it is extremely difficult to
distinguish from Psilocybe semilanceata. Unlike
the latter species, however, Psilocybe pelliculosa
will grow in forests on wood chips and sawdust.
Beug and Bigwood were able to furnish
analytical proof in support of the claim that
Psilocybe pelliculosa is weaker in its psychotropic
effects than comparable species. Psilocybe
pelliculosa contains about 30-50% of the amount
of psilocybin found in Psilocybe cyanescens (slang
names: Blue wavy, Cyan, Grandote), a species
common across the Pacific Northwest. It fruits
primarily in parks, forming partial fairy rings. This
species did not become popular
among users until the mid-1970s. species still fruits most abundantly in the fall.
A New Psychoactive Mushroom Mushroom Trips as a Popular Sport
Several additional Psilocybe species have
been found in the Pacific Northwest, even though
the taxonomic classification of most of these
species remains inadequate, despite the fact that
monographs such as those by P. Stamets offer quite
detailed descriptions of the psychotropic
mycoflora. In the mid-1970s, Guzman and Ott
reported a rather spectacular event concerning the
spread of a "new" mushroom species. During the
fall of 1972, large numbers of a strongly bluing
gilled mushroom with a distinct ring pattern were
found at the University of Washington in Seattle.
The fruiting bodies were found growing on bark
mulch, which came from a central distribution
point and which had been spread widely across the
campus by gardeners. Due to the bluing reaction,
students at the university assumed that the
mushroom contained psilocybin, a belief that was
confirmed later on. The sudden appearance of
massive numbers of fruiting bodies quickly
inspired students at the university to use the
mushrooms as a hallucinogen.
In my opinion, it is still uncertain if the
mushroom really appeared spontaneously, or
whether it fruited on bark debris simply because the
substance had previously been mixed with spawn
derived from fruiting bodies that originated
elsewhere.
In any case, in 1976, the mushrooms were
named Psilocybe stuntzii Guzman & Ott (slang
name: "blue veil" or "stuntzees", (see Figures 54
and 71). Today, the species can be found growing
on bark and on lawns in parks, on golf courses,
football fields and gardens in numbers so large that
it is considered the second most important species
in terms of usage, after Psilocybe semilanceata. In
addition, Panaeolus subbalteatus is another
regionally important mushroom species (slang
name: "red cap"), even though its users believe it to
be slightly more poisonous than the Psilocybe
species. Still, the mushroom is used quite
frequently, because it begins to fruit during the
spring. The Psilocybe species, on the other hand, do
not appear until fall and continue to grow into early
winter, when temperatures consistently drop below
freezing, which inhibits further fruiting of the
spe 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 "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 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 "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
More than half of Australia's
How To Grow Magic Mushrooms Using Wood Magicmushroomsinnz beef cattle can be found in the coastal
kansas psilocybe using using using
how using to magic areas of Queensland
PSILOCYBE
PSILOCYBE TEXAS CUBENSIS @ 8/1/2010 1:43:49 AM