

Mushroom John's Shroom World Presents:
The Ascent and Spread of Psilocybian Consciousness
By
John W. Allen and James Arthur
(Exclusive: Uncut, Uncensored and Partially edited)
from Ralph Metzner's Teonanácatl: Sacred Mushrooms of Visions


ARCHEOLOGICAL EVIDENCE OF ANCIENT USE OF MUSHROOMS
At an archeological
site in the Non Nak Tha region of northern Thailand, the bones of Bos indicus
cattle were recently unearthed in conjunction with human remains. We know that
Psilocybe cubensis flourishes in the manure of cattle and buffalo in this region
of northeastern Thailand. Terence McKenna has suggested that the temporal and
physical relationship between the human bones and the bones of cattle is
conclusive evidence that psychoactive mushrooms were known to the people who
frequented this region around 15,000 B.P., (McKenna, 1992). He suggested that
the consumption of these types of mushrooms provided a certain impetus to
humanity’s intellectual evolution.
On the Tassili Plains in northern
Algeria, cave paintings dating as far back as 9000 B. C. E. (Samorini. 1992;
Gartz, 1996) portray anthropomorphic figures with mushroom images on their
bodies, evidence that mushrooms were known and used in a mystic manner. Emboden
(1979) describes, among traditional folk remedies from the 2nd century Chin
dynasty in China, a cure for
‘the laughing sickness,” mushroom intoxication
attributed to the accidental ingestion of psilocybian mushrooms. In 11th century
Japanese folklore there is a story of a group of woodcutters and nuns who became
lost, hungry, and then quite inebriated after consuming what is believed to have
been psilocybian-containing fungi. This exciting tale is recorded in the
Japanese classic ‘Tales of Long Ago’ and cited in (Sanford, 1972).
HISTORICAL DOCUMENTATION OF FUNGAL SACRAMENTS
Ethnomycologist R.
Gordon and Valentina P. Wasson first reported the use of certain fungi as
divinatory sacraments in mainstream western media publications. They documented
such use, first in article published by Life magazine and in several books and
numerous journal publications (Wasson, 1957; Wasson, 1958; Wasson and Wasson,
1957; Schultes, 1939, 1940). This discovery and dispensation guided the course
of many in western society and eventually reached the consciousnesses of
millions of interested peoples. They also brought to the attention of the world
three other families of fungi capable of invoking cerebral mycetisms in both
humans and animals. These include the Soma fungi Amanita muscaria and related
species, the ergot fungi Claviceps purpurea, and certain fungi belonging to the
genera’s, Boletus, Heimiella, and Russula.
The following notes provide a
brief history of the use of Amanita muscaria in the Old World as well as in the
New World. Additionally, we note the use of the ergot mushrooms from which
Albert Hofmann accidentally discovered LSD. It has been suggested that the
Kykeon of the ancient Greeks employed ritualistically at the Temple of Dionysus,
may have been from ergot compounds extracted from wild grasses in the
Mediterranean (Wasson, Hofmann & Ruck, 1978). And furthermore, we will
mention the use of certain species of Boletus, Russulas and Heimiellas by
aborigines in the New Guinea Highlands.
Amanita muscaria
The
earliest record of the possible use of Amanita muscaria as an inebriant is in
the ancient Vedic Hymns of India. Urine drinking associated with mushroom
intoxication is mentioned in the Rig Veda (9th and 10th mandalas).
Travelers and explorers in Siberia reported this practice during the
late seventeenth and eighteenth century. In her books, "Windmills of the Mind"
and "Hallucinogens: Cross Cultural Perspectives," Marlene Dobkin de Rios (1976,
1984) discusses the custom of Amanita urine?drinking by the reindeer herdsmen of
Siberia. It is likely that some psilocybian mushrooms were also historically
used in Siberian shamanism (Wasson, 1968). Recent research shows that certain
isolated groups of Finn?Ugrian people, the Ostyak and the Vogul of western
Siberia, today employ Amanita muscaria shamanistically, as do the Chukchee,
Koryak and Kamchadal people of northeastern Siberia (Heizer, 1944; Brekham &
Sam, 1967; Wasson, 1968; LaBarre, 1975).
The contemporary use of Amanita
muscaria is not restricted geographically to Siberia (Arthur, 2000; Ruck &
Staples, 2001). Graves (1960) and Schultes (1976) have revealed that some Finns
and Lapps, as well as Afghanis use this species. Its use is also well documented
in Japan and the Philippines.
Among some groups of North American
Indians (Wasson, 1979), the Dogrib Athabascan (Schultes & Hofmann 1979) and
the Ojibway of Northern Michigan and Ontario (Keewaydinoquay, 1978, 1979, 1998;
Wasson, 1979b), use of Amanita species as a sacrament dates back over four
hundred years. Several tribes (Ojibway, Chippewa, Iroquois and others), have
stories of little people associated with mushrooms which imply a hidden
widespread knowledge of entheogenic mushrooms among North American tribes.
The active ingredients isolated from Amanita muscaria include ibotenic
acid and muscimol (Saleminck, 1963; Eugster, Muller & Good, 1965). The same
causative agents have also been isolated from a similar species; Amanita
pantherina (Takemoto, Nakajima & Sakuma, 1964). Both species are sometimes
employed recreationally in the Pacific Northwest region of the North America
(Ott, 1978b; Weil, 1977, 1980) and in Europe (Fericgla, 1992, 1993; Festi and
Bianchi, 1991). There are several other species of Amanita, which also contain
these classical agents (Ott, 1993; Guzmán, Allen & Gartz, 2000), but have no
history of sacramental or recreational use. The chemical compounds found in
Amanita species are vastly different in action to those fungi known to contain
the alkaloids psilocine and/or psilocybine.
Claviceps purpurea and LSD
A psychoactive fungus, Claviceps purpurea, is the most likely basis of
another historically significant sacramental substance, the ‘kykeon’ beverage of
the ancient Greek rites of Demeter and Persephone, which were held annually for
over 2,000 years at Eleusis, outside of Athens, at the temple of Dionysus in the
Elysian Fields. This ergot fungus is found on several wild grasses common in the
Mediterranean region (Ott, 1978a; Wasson, Ruck & Hofmann. 1978; Schultes and
Hofmann, 1973, 1979). Lysergic acid is a component of ergot, a small purple
fungus that deforms the grains (Hofmann, 1980, 1983). From this, Albert Hofmann
derived LSD in the Sandoz laboratories in Basel, Switzerland. Ergot fungi belong
to the genus Claviceps, of the family Clavicipitaceae.
Boletus, Heimella
and Russula
There is substantial evidence of the continuing use on the
islands of New Guinea of several other families of fungi, Boletus, Heimiella,
and Russula (Singer, 1958b; Reay, 1959, 1960; Singer, 1960; Heim & Wasson,
1964, 1965; Nelson, 1970; Heim, 1972; Rios, 1976, 1984). The Kuma people of the
Western Highlands know these mushrooms as nonda. Tribes belonging to the Nangamp
(the Danga) call them Nong'n. Effects attributed to these fungi appear to
resemble chronic states of hysteria and madness. It is reported that this
madness may last for up to two days. The term therogen [becoming a beast] has
been adopted to describe New Guinea context of such use. Species used by these
natives include: Boletus flammeus Heim, B. reayi Heim, B. kumeus Heim, B.
manicus Heim, and B. nigroviolaceus Heim; Heimella anguiformis Heim and H.
retispora Heim; Russula agglutinata Heim, R. maenadum Heim, R. kirinea Heim, R.
pseudomaenadum Heim, R. nondorbingi Singer and R. wahgiensis Singer. Stearic
acids have been found in two species of Russula. Causative agents in the other
species of mushrooms used by Nangamp natives are as yet unidentified.
Another species of fungus found in New Guinea is Psilocybe kumaenorum
Heim, and it has been suggested by Guzmán (1983) that its psychoactive
properties may be known of and used by these aborigines.
PSILOCYBINE
MUSHROOM USE IN MESOAMERICA
Central and North America psychoactive and
other mushrooms were first documented in the writings of early Spanish
chroniclers, which included naturalists, botanists and members of the clergy.
Knowledge of these mushrooms and other sacred plants became known to the western
world due to the writings of Schultes (1939, 1940), Singer (1949, 1958), Singer
and Smith (1958), Heim (1956a, b, 1957a), Wasson and Wasson (1957, 1958), Heim
& Wasson (1958) and Wasson, V. (1958).
While the Spanish may or may
not have been the first to explore this brave new world of ours, they were the
first to have recorded the history of their discoveries in the New World.
Furthermore, these Spanish invaders, as explorers, were also seeking such
treasures as Coronado’s "Seven Cities of Cibola" (the lost city of gold or "El
Dorado" as it later became known), the "fountain of youth" and even aphrodisiacs
to seduce young women. There are numerous references in the literature alluring
to the fact that the mushrooms were a possible aphrodisiac (Wasson, 1980; Allen,
1997).
As the conquest spread through Central America and Mexico, the
historians observed the Aztec priests and their followers being served the
sacred fungi at festivals and other celebrations. The Nahuatl speaking Aztec
priests called the mushrooms teonanácatl (Teunamacatlth), translatable as “Flesh
of the Gods." According to Wasson (1980), "teo" probably meant awesome or
wondrous and “nanacatl” implied mushroom or even meat.
The magic
mushroom was only one of many fungi described in codices written by the Spanish
in the 15th century. They relate that the mushrooms were often administered
among the common people, merchants, visiting dignitaries. The wealthy consumed
them served with honey or chocolate. Botanists and historians, eager to please
their masters back in Spain, reported the effects of the mushrooms in diabolical
terms. They described the effects of these mushrooms and other plants as leaving
their users in uncontrollable fits, claiming that when under the influence,
native people would even commit violent acts towards themselves and each other.
They reported that many would fall into rages or into a stupor. While
this may indeed be simply symptoms of ignorance regarding Shamanic trance and
it’s outward appearances it is most likely that this ignorance was useful to
those who could profit from the strangeness rather than trying to understand it.
These descriptions could very well describe an alcoholic syndrome in
contemporary society, but can also be compared in context to indicate strange
plant usage and pagan practices. To the god-fearing Europeans of those days,
this was reason enough for the devil-possessed natives. The Spanish were also a
very mycophobic (mushroom-fearing) people who deplored the Aztec rituals and the
priests who employed mushrooms and other magical plants as divinatory substances
(Sahagún, 1956).
During this period of conquest, the Spanish invaders
proceeded to rape the land of its many resources and strip away the native
peoples of their culture, heritage and religion. Soon they thus began their
indoctrination of their way of life into that of the native population. This was
achieved largely through the fear of death. Soon the conquerors began to
indoctrinate and enslave the Native Americans and converted many Aztecs into the
world of Christendom. Eventually, the conquerors succeeded in their endeavor to
devour the land they now laid claim to while the botanists and clergy began to
initiate the long and somewhat tedious task of cataloging and recording on paper
all that they had discovered in the new world.
The numerous descriptions
recorded by the Spanish clergy and historians concerning the effects of these
drug/herb plants and their use by the Aztec people treats the subject with
loathing and fear, rife in bigotry and this is somehow justified by demonizing
them as evil or some type of heresy. All of the typical mind-control tactics
were used to discredit the practice of religious plant consumption, effectively
duping the feeble-minded into thinking that plants and their unauthorized usage
was evil and of the Devil. For example: one author described the mushrooms as
"Hongol demonico ydolo" (for more terms and names of the sacred mushrooms, see
Allen, 1997c and Guzmán, 1997).
The Spanish persecuted, often
murderously, those who did not adhere to the Catholic ways. This persecution
caused the native population to hide the use of these mushrooms from their
Spanish peers and over the intervening centuries, the native people concealed
their use of the sacred mushrooms from outsiders. Thus the sacred mushrooms
remained a secret until the Wassons celebrated velada with Dona María Sabina in
1955. While the ludible use of psilocybian mushrooms is worldwide, the
traditional use of these mushrooms is best documented in certain mountain areas
of the Mexican State of Oaxaca in the Sierra Mazateca region of Southern Mexico.
It is there where local Shamans still employ the sacred mushrooms in
magico-religious ceremonies as their ancestors the Olmecs, Toltecs, and Aztecs
did for almost two millennia. Such use and practice once flourished amongst the
Nahuatl peoples and today seven tribes of indigenous native inhabitants
currently employ more than two dozen species of the sacred mushrooms in a ritual
context for the purpose of healing and curing through divination and/or via
magico-religious veladas (Wasson & Wasson; Schultes, 1939, 1940; Singer,
1958a).
We would know little or nothing of these indigenous peoples’ use
of the mushrooms was it not for Dońa María Sabina, a Mazatec curandera who
shared her secrets with R. Gordon Wasson and photographer Alan Richardson and
made it possible for all of us to experience her ecstatic and sacred knowledge.
Additionally, Mayan cultures of Central America may also have employed
the mushroom entheogens ceremoniously (J. M. Jenkins 1998).
Guzmán
(1997) reported more than two hundred common names were used by various groups
of Indians living in the Sierra Mazateca of Oaxaca, but now the rare word
teonanácatl, first reported by Sahagún (1569-1582) and then by Schultes (1939),
is now commonly used by western society to name any Mexican hallucinogenic
fungi. However, teonanácatl is not known of nor used by any local indigenous
peoples currently residing in Mesoamerica. Among the most common Spanish names
used to refer tothe sacred mushrooms are: San Isidros (a saint of agriculture),
pajaritos (“little birds”) and derrumbes (“landslides”). These are the most
common names used when describing Psilocybe cubensis and/or P. subcubensis, P.
mexicana and P. zapotecorum, respectively (Guzmán, 1997; Guzmán, Allen &
Gartz, 2000; Allen, 1997).

Next Page
Last Page
Return to Articles Index
Return to Main Index