psilocybe pelliculosa effects
ecialize in the study of Psilocybes,
despite the fact that Psilocybe semilanceata is the
most common and conspicuous species among the
Psilocybes. Also, mushroom lovers whose
interests are not purely scientific (see Chapter 7.4)
do not usually preserve their knowledge for
posterity in the form of distribution maps.
However, there is one map from 1986, which
shows the distribution pattern of Psilocybe
semilanceata across Germany (see Figure 20, p.
28).
Almost no published information is available
about locations where Psilocybe species have
been found in eastern Germany. During my own
field trips, I have discovered Psilocybe
semilanceata specimens in various locations, such
as near my hometown of Mansfeld in the Vorharz
Mountains, in the marshlands of Duben as well as
in other eastern German marshland areas. In
addition, friends who are also mycologists have
told me about finding the mushrooms in other
parts of the country. A book published in 1952 is
among the rare sources that includes details about
specimens discovered in the southeastern state of
Saxony (see Figure 16, p. 23).
The Psilocybe species grow most
abundantly on wet pastures surrounded by forest
areas. In my experience, Psilocybe semilanceata
grows in most of Germany's forestlands. The
species fruits during the fall, from late September
through October. It favors acidic soil and grassy
terrain alongside trails or around the edges of
forest lands. Specimens are generally clustered in
small groups of 30 mushrooms or less. Deer
droppings or other animal feces are usually
present at those locations, even though the
mushrooms never grow directly on top of dung.
Occasionally, extremely stunted specimens may
be found in the mountains by the side of the road.
The soil below older cow pastures provides
an excellent medium for extensive mycelial
growth. In some locations, large areas yield an
abundance of fruiting bodies, mirroring the extent
of mycelial saturation in the soil. Given adequate
moisture, maximum yields can be expected, if the
pasture was grazed at least once during the weeks
before fruiting season. However, the mushrooms
also thrive under similar conditions on horse and
sheep pastures. Such grassy areas inside forests
are usually grazing areas for deer, who provide
the soil with additional fertilization. However,
Psilocybe semilanceata does not grow in locations
where artificial fertilizer has been used. Such
pastures are often flanked by creeks or swamp
lands, which saturate the soil with water. During the
summertime, the warm climate in these wet areas
provides an excellent environment for optimal
mycelial growth. In Germany, the mushroom's
habitat ranges from the coastal areas to
mountainous regions, where the species has been
found at altitudes of up to 1,720 m (5,160 ft) above
sea level (MTB-8443, 1985). In the former
Czechoslovakia, samples have been collected at
altitudes ranging from 330 to 1,000 m (1,000 -
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 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 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
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
Copelandiacyanescensspores 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
Mushroom Picking Sites In Wales 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
, and who gorge
themselves on our tax dollars.
I met Jochen Gartz shortly after the fall of
the Berlin Wall at the third symposium of the
European College for the Study of Consciousness
(ECSC) in Freiburg, Germany. Our encounter was
my first contact with a researcher from the former
East Germany. Jochen Gartz's enthusiastic lecture
was a truly consciousnessexpanding event, his
words breaking down traditional borders and
crossing over into new territory. The magic
mushrooms spoke through him - with no trace of
dogma or ideology - in
the tradition of true anarchy that is the hallmark of
mushroom magic. What I heard was unbelievable.
Jochen spoke of a "new" psychedelic mushroom
and its migration. The mycelia had spread in
concentric circles outward from Leipzig, jumping
all political borders. Finally, when the mycelia
reached West German soil, the hated Berlin Wall
crumbled. Could there possibly be a connection
between the evolution of the magic mushroom and
the evolution of our consciousness? Could a
mushroom have contributed to the resolution of
our political conflicts?
In the past, politicians, even popes, had
their own jesters and magicians, who functioned as
pressure release valves in the machinations of
political power struggles. It is obvious that a
country whose chancellor is being pelted with
eggs, urgently needs a new breed of magician who
are able to readjust reality. But today, no aspiring
magician should go about this task without this
book as a guide for the wondrous journey into the
realm of magic mushrooms.
Christian Rdtsch
Figure 5 - "Anthropomorphic Beings Engaged in Mushroom Dance"
10,000-year-old rock drawing in Tassili, Sahara (Algeria)
CHAPTER 1
I BELIEVE THE TIME HAS COME FOR A COMPREHENSIVE REVIEW OF NEW
FINDINGS FROM THE FIELDS OF MYCOLOGY, TAXONOMY AND NATURAL
PRODUCTS CHEMISTRY
When R.G. Wasson, R. Heim and A.
Hofmann began their interdisciplinary research
program to study the Mexican species of
mushrooms and their usage in Mexican
mushroom cults, their efforts culminated in a
1958 landmark report that described the isolation,
molecular structure and synthesis of the
mushrooms' active ingredients: psilocybin and
psilocin. Several years later, these substances
were also identified in a species of mushroom in
Europe, Psilocybe semilanceata, which became the
first in a series of newly discovered species. Since
then, psychoactive mushrooms from other genera
have been reported with increasing frequency.
As part of my analytical work dedicated
to the identification of naturally occurring
chemicals, I had the good fortune to be part of a
research team that studied alkaloids found in a
variety of mushroom species. Now I believe the
time has come for a comprehensive review of
new findings from the fields of mycology,
taxonomy and natural products chemistry.
Wasson and his successors have already provided
detailed accounts pertaining to the history and
study of the Me
Inocybe psilocybin
several members of a family eat the mushrooms together: it is not uncommon for a father, mother, children,
best P. azurescens spores
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
best P. azurescens spores
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
Pluteussalicinusassociatedwithpicea 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
Locations Where Magic Mushrooms Are Found In Nature 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 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 Psilocybian Manure 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 Mushroom Magic Mushroom Mushroom 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
ecialize in the study of Psilocybes,
despite the fact that Psilocybe semilanceata is the
most common and conspicuous species among the
Psilocybes. Also, mushroom lovers whose
interests are not purely scientific (see Chapter 7.4)
do not usually preserve their knowledge for
posterity in the form of distribution maps.
However, there is one map from 1986, which
shows the distribution pattern of Psilocybe
semilanceata across Germany (see Figure 20, p.
28).
Almost no published information is available
about locations where Psilocybe species have
been found in eastern Germany. During my own
field trips, I have discovered Psilocybe
semilanceata specimens in various locations, such
as near my hometown of Mansfeld in the Vorharz
Mountains, in the marshlands of Duben as well as
in other eastern German marshland areas.
In
addition, friends who are also mycologists have
told me about finding the mushrooms in other
parts of the country.
A book published in 1952 is
among the rare sources that includes details about
specimens discovered in the southeastern state of
Saxony (see Figure 16, p. 23).
The Psilocybe species grow most
abundantly on wet pastures surrounded by forest
areas. In my experience, Psilocybe semilanceata
grows in most Hypholomasppsilocybin of Germany's forestlands. The
species fruits during the fall, from late September
through October. It favors acidic soil and grassy
terrain alongside trails or around the edges of
forest lands. Specimens are generally clustered in
small groups of 30 mushrooms or less. Deer
droppings or other animal feces are usually
present at those locations, even though the
mushrooms never grow directly on top of dung.
Occasionally, extremely stunted specimens may
be found in the mountains by the side of the road.
The soil below older cow pastures provides
an excellent medium for extensive mycelial
growth. In some locations, large areas yield an
abundance Shrooms Drug of fruiting bodies, mirroring the extent
of mycelial saturation in the soil. Given adequate
moisture, maximum yields can be expected, if the
pasture was grazed at least once during the weeks
before fruiting season. However, the mushrooms
also thrive under similar conditions on horse and
sheep pastures. Such grassy areas inside forests
are usually grazing areas for deer, who provide
the soil with additional fertilization. However,
Psilocybe semilanceata does not grow in locations
where artificial fertilizer has been used. Such
pastures are often flanked by creeks or swamp
lands, which saturate the soil with water. During the
summertime, the warm climate in these wet areas
provides an excellent environment for optimal
mycelial growth. In Germany, the mushroom's
habitat ranges from the coastal areas to
mountainous regions, where the species has been
found at altitudes of up to 1,720 m (5,160 ft) above
sea level (MTB-8443, 1985). In the former
Czechoslovakia, samples have been collected at
altitudes ranging from 330 to 1,000 m (1,000 -
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
INTRODUCTION
Mind-altering (psilocybine containing) mushrooms have 25Psilocinpsilocybinpanaeoluscyanescens been traditionally used in religious healing and curing ceremonies by native peoples in Mesoamerica for more than 3,000 years. Today, the recreational use of hallucinogenic fungi by Westerners is widespread, especially in various regions of the United States, Canada, Mexico, Caribbean, Great Britain, Europe (especially in the Netherlands), Scandinavia, South America, Southeast Asia, India, Bali, Samoa; Australia and New Zealand.
The modern, non-traditional use of
hallucinogenic mushrooms has been stimulated, by media reports Poisonous Mushrooms Australia Photos in newspapers, magazines, word-of-mouth communication, the
World Wide Web and Internet, and also by the scholarly and popular journal publications of the renown ethnomycologist R. Gordon
Wasson, (Harvard psychologist Timothy Leary, traveler Jeremy Sanford, health guru Andrew Weil, and others (see Allen , Merlin &Jansen, 1991).This field guide reviews the history of both the accidental and purposeful use of psychoactive mushrooms in azurescens en france Australia and New
Zealand. Information in this guide has been gathered from personal experiences in Australia by the author and from reports in the scientific literature, news items appearing in the popular press, and personal communications with Australian and New Zealand (NZ)
professionals (Unsigned 1970; O'Neill, 1986).
as well. Below are
some excerpts from his research protocols:
J.H. (a 24-year-old male) ingested four
cooked mushrooms at night, after a meal (!), and
then ate another three fresh mushrooms 30 minutes
later. This was followed by regurgitation, and 45
minutes later, he started to sweat profusely all over
his head and body. His pulse rate and breathing
were accelerated, but slowed down later on. He
laid down and experienced visual
hallucinations, which caused him to panic and to
run a distance of about 1,200 ft. to consult the
nearest doctor. The physician noted widely dilated
pupils, and proceeded to have the patient's
stomach pumped and then prescribed laxatives.
Three hours later, the abnormal state had largely
subsided; by the next morning, there was no
evidence of any other side effects.
M.K. (a 22-year-old male) ate just one
fresh mushroom, which had no effects at all.
K .Y. (a 31-year-old male) ate five
mushrooms. Regurgitation occurred 30 minutes
after ingestion, followed by sweating around the
head and body; his extremities appeared to be
slightly paralyzed. This paralysis persisted for
another three hours. During this time, the subject
had great difficulties handling a pen for writing,
his mood was depressed and he experienced
hallucinations, such as colorful lights flooding
down from the sky. By the following morning, all
of these effects had dissipated. The fresh fruiting
bodies were bitter, a taste that disappeared after
the mushrooms had been cooked in water.
The above experiments are rather
amateurish, and the descriptions of results are
heavily influenced by a simplistic perspective
which assumes that the mushrooms's
pharmacological effects proceed along a single,
narrow track. Still, these accounts demonstrate
that comparable dosages of Japanese mushroom
species have psychotropic effects similar to those
caused by Psilocybe species found on other
continents.
Much work still remains to be done in the
areas of phytochemistry and taxonomy before the
body of knowledge about psychotropic mushroom
species in Japan can grow to become adequate.
The geographic distribution and ingredients of the
Japanese Panaeolus species must also be studied
further. For instance, Panaeolus subbalteatus is
one of the species that are growing on several
Japanese islands today.
CHAPTER 7.6
INTOXICATIONS AND THE OLDEST KNOWN
MUSHROOM CULT IN AFRICA
So far, the mycoflora of the African
continent has been studied only peripherally and
remains largely unknown. During the late 1980s,
Italian mycologist G. Samorini and Terence
McKenna, working independently, found evidence
for the oldest known mushroom cult in Africa.
Their discoveries were not just sensational, but
most surprising as well. On the other hand, it
really shouldn't come as a surprise that the oldest
traces of human contact with mushrooms were
found on the very continent known as the cradle of
humanity.
10,000 Years Old
From 9,000 to
g spore syringe freezing
More than half of Australia's beef cattle can be found in the coastal areas of Queensland 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
Most recreational users of Psilocybe cubensis (when grown in Psilocybe Semilanceata 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 Psilocybe Semilanceata 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 p. azurescens spore syringe as many as 50 to 200 fresh specimens of various sizes.
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 Terence Mckenna Psilocybe Season lands, some lawns and in the bark mulch and woodchips of deciduous woods.
xican mushroom species, so that
these materials need not be repeated in this
context. However, certain aspects concerning the
more recent uses of these mushrooms as well as
their conditions of growth will receive more
detailed attention in later chapters.
The main purpose of this book is to
inspire further study of these mushrooms,
particularly basic research efforts and medical
applications of magic mushroom ingredients.
The extensive bibliography will help
scientists and other interested mycophiles to
further immerse themselves in this complex area
of study.
Jochen Gartz
Figure 6 - Bronze doors with mushroom motif entitled "Trial and
Judgment" at Hildesheim Cathedral, Germany (ca. 1020).
CHAPTER 2
REFLECTIONS ON THE HISTORY
AND SCIENTIFIC STUDY OF MAGIC MUSHROOMS
It is remarkable that cultures native to the
American continent knew about a relatively large
number of natural mind-altering substances
compared to early cultures that evolved in Europe
or Asia. Botanical evidence does not support the
notion that Europe is home to fewer hallucinogenic
plants than other regions.
Furthermore, the
growing number of recently discovered European
mushroom species containing psilocybin indicate a
flourishing psychotropic mycoflora in Europe
similar to those found in other countries.
It is unlikely that early European cultures
learned
Mushroomdrawings less about local plants and mushrooms
through usage and experience than cultures
elsewhere in the world. Most likely, early cultural
knowledge of European psychoactive plants and
mushrooms was lost or destroyed at some time in
history, probably as early as several hundred years
ago.
The discovery that the fly agaric
mushroom (Amanita muscaria) was known for its
psychoactive properties in Siberia invited the
conclusion that this mushroom was used as a
psychotropic agent in medieval Europe as well. In
fact, there is very little evidence from the Middle
Ages to indicate widespread knowledge of the
effects of specific
Water Buffalo Shrooms Cartoon Mushrooms mushrooms on human
consciousness. However, I believe that past reports
on psychoactive mushrooms were causally linked
to Amanita muscaria simply because this was the
only known psychotropic mushroom in Europe at
that time.
While the usage of Amanita muscaria
among Siberian tribes has generated reports of
spectacular hallucinations, European accounts of
fly agaric intoxications do not generally include
descriptions of such intensely hallucinatory
effects.
Accordingly, the potent hallucinogenic
effects of specific Psilocybes and related species
are likely to have had a much more significant
influence on early European cultures than the
delirium-like visions induced by Amanita
muscaria, a species that is also known to induce
unconsciousness and severe somatic side effects.
This hypothesis is corroborated by data from
comprehensive field studies conducted in Mexico.
I believe that historic accounts including those
described below - indicate a knowledge of
It has been suggested by an Australian physician that the Blue Azurescens 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, Taghidrugbust 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.
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