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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 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

Cow Grown Mushrooms In Colorado 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

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It has been suggested by an Australian physician that the general public in Australia, as well psychedelic mushrooms in colorado 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 Alternative To Magic Mushroom physician reported that the psychoactive mushroom psychoactive mushroom use of psychoactive mushrooms, as well as 21 other drugs "was well Psilocybin Mushroom Locations In Sacramento 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 colorado shrooms fall 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.
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." 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. Those who ingest Copelandia cyanescens, known in

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Existing evidence indicates that man in the Old World —Europe, Asia, Africa, Colorado In Shrooms In Shrooms Colorado and Australia—has made less use of native gold mushrooms in colorado 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

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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 Psilocybe Cyanescens 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 do mushrooms mushrooms sacramento? sacramento? sacramento? psilocybin 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 Sacramento Psilocybin in the cultural and social development of many areas of the Old World is only now being investigated. At every turn, its exte

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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 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 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 Sacramento Sacramento The first livestock to arrive in Australia identifying psychedelic mushrooms in colorado were brought from the Cape Placerville Shrooms Magic Mushroom of Good Hope in Sacramento Psilocybin Mushroom Mind-altering (psilocybine containing) mushrooms have been traditionally used in religious healing and curing ceremonies by native

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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

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