Magic-Mushrooms.net

Mushrooms can take you on a psychadelic trip – but there are potential health consequences. See Drug Health Videos: http://www.healthguru.com

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Magic mushroom users may enter a state in which powerful and possibly life changing religious experiences occur, or at the very least, feelings of a connection to a higher power.

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Psilocybin is absorbed through the lining of the mouth and stomach. Effects begin 1040 minutes after ingestion of psilocybin-containing mushrooms, and last from 26 hours depending on dose, species, and individual metabolism.[11] A typical recreational dosage is from 1050 mg psilocybin. The effects of psilocybin are highly variable, and dependent on the current mood and overall sense of well-being by the individual. Initially the subject may begin to feel somewhat disorientated, lethargic, and euphoric or sometimes depressed. At low doses, hallucinatory effects may occur, including enhancement of colors and the animation of geometric shapes. Closed-eye visuals may occur, where the affected individual may see multi-coloured geometric shapes and vivid imaginative sequences. At higher doses, hallucinatory effects increase and experiences tend to be less social and more introspectic or entheogenic. Open-eye visuals are more common, and may be very detailed although rarely confused with reality. Users having a pleasant experience may feel ecstatic, including a deep sense of connection to others, confusion, hilarity, and a general feeling of connection to nature and the universe. Difficult experiences or bad trips may occur in some individuals, often when consumed during emotional turmoil, in a non-supportive or inadequate environment, by an inexperienced person, or in an unexpectedly high dose (see: set and setting). Latent psychological issues may be triggered by the strong emotional components of the experience. [12] Some of these individuals report that they have experienced a ‘spiritual’ episode. For example, in the Marsh Chapel Experiment, which was run by a graduate student at Harvard Divinity School under the supervision of Timothy Leary, almost all of the graduate degree divinity student volunteers who received psilocybin reported profound religious experiences. A brief video about the Marsh Chapel experiment can be viewed here. In 2006, a group of researchers from Johns Hopkins School of Medicine led by Roland R Griffiths conducted an experiment assessing the degree of mystical experience and attitudinal effects of the psilocybin experience; this report was published in the journal Psychopharmacology. Thirty-six volunteers without prior experience with hallucinogens were given psilocybin and methylphenidate (Ritalin) in separate sessions, the methylphenidate sessions serving as a control and psychoactive placebo; the tests were double-blind. The degree of mystical experience was measured using a questionnaire on mystical experience developed by Ralph W Hood; 61% of subjects reported a “complete mystical experience” after their psilocybin session, while only 13% reported such an outcome after their experience with methylphenidate. Two months after taking psilocybin, 79% of the participants reported moderately to greatly increased life satisfaction and sense of well-being. About 36% of participants also had a strong to extreme experience of fear or dysphoria (i.e., a bad trip) at some point during the psilocybin session (which was not reported by any subject during the methylphenidate session), with about one-third of these (13% of the total) reporting that this dysphoria dominated the entire session. These negative effects were reported to be easily managed by the researchers and did not have a lasting negative effect on the subjects sense of well-being.[13] Further measures at 14 months after the psilocybin experience confirmed that participants continued to attribute deep personal meaning to the experience. This research was widely covered in the major media outlets.[14] The research team cautions that if hallucinogens are used in less well supervised settings, the possible fear or anxiety responses could lead to harmful behaviors.[15] Further studies by this group are investigating the relationship of psilocybin dose to likelihood of mystical experience in healthy volunteers[citation needed] and whether mystical experiences in volunteers given psilocybin can help with anxiety and poor mood due to cancer.[16] . Individual brain chemistry and metabolism plays a large role in determining a person’s response to psilocybin. Psilocybin is metabolized mostly in the liver where it becomes psilocin. It is broken down by the enzyme monoamine oxidase. MAO inhibitors have been known to sustain the effects of psilocybin for longer periods of time; people who are taking an MAOI for a medical condition or are seeking to potentiate the mushroom experience may experience highly potentiated effects. Mental and physical tolerance to psilocybin builds and dissipates quickly. Taking psilocybin more than three or four times in a week (especially on consecutive days) can result in diminished effects. Tolerance dissipates after a few days, so frequent users often keep doses spaced five to seven days apart to avoid the effect.

During the month of August in the year of 1960, Timothy Leary ate magic mushrooms in Cuernavaca, Mexico. Two months later he tried pure psilocybin. From 1960 to 1961, Timothy Leary and Richard Alpert worked on a series of experiments with Harvard graduate students, using pure psilocybin. Finally, in the year 1963, Leary and Alpert were dismissed from their academic positions at Harvard due, at least in part, to their continued experiments with students and magic mushrooms.

Psilocybin is absorbed through the lining of the mouth and stomach. Effects begin 1040 minutes after ingestion of psilocybin-containing mushrooms, and last from 26 hours depending on dose, species, and individual metabolism.[11] A typical recreational dosage is from 1050 mg psilocybin. The effects of psilocybin are highly variable, and dependent on the current mood and overall sense of well-being by the individual. Initially the subject may begin to feel somewhat disorientated, lethargic, and euphoric or sometimes depressed. At low doses, hallucinatory effects may occur, including enhancement of colors and the animation of geometric shapes. Closed-eye visuals may occur, where the affected individual may see multi-coloured geometric shapes and vivid imaginative sequences. At higher doses, hallucinatory effects increase and experiences tend to be less social and more introspectic or entheogenic. Open-eye visuals are more common, and may be very detailed although rarely confused with reality. Users having a pleasant experience may feel ecstatic, including a deep sense of connection to others, confusion, hilarity, and a general feeling of connection to nature and the universe. Difficult experiences or bad trips may occur in some individuals, often when consumed during emotional turmoil, in a non-supportive or inadequate environment, by an inexperienced person, or in an unexpectedly high dose (see: set and setting). Latent psychological issues may be triggered by the strong emotional components of the experience. [12] Some of these individuals report that they have experienced a ‘spiritual’ episode. For example, in the Marsh Chapel Experiment, which was run by a graduate student at Harvard Divinity School under the supervision of Timothy Leary, almost all of the graduate degree divinity student volunteers who received psilocybin reported profound religious experiences. A brief video about the Marsh Chapel experiment can be viewed here. In 2006, a group of researchers from Johns Hopkins School of Medicine led by Roland R Griffiths conducted an experiment assessing the degree of mystical experience and attitudinal effects of the psilocybin experience; this report was published in the journal Psychopharmacology. Thirty-six volunteers without prior experience with hallucinogens were given psilocybin and methylphenidate (Ritalin) in separate sessions, the methylphenidate sessions serving as a control and psychoactive placebo; the tests were double-blind. The degree of mystical experience was measured using a questionnaire on mystical experience developed by Ralph W Hood; 61% of subjects reported a “complete mystical experience” after their psilocybin session, while only 13% reported such an outcome after their experience with methylphenidate. Two months after taking psilocybin, 79% of the participants reported moderately to greatly increased life satisfaction and sense of well-being. About 36% of participants also had a strong to extreme experience of fear or dysphoria (i.e., a bad trip) at some point during the psilocybin session (which was not reported by any subject during the methylphenidate session), with about one-third of these (13% of the total) reporting that this dysphoria dominated the entire session. These negative effects were reported to be easily managed by the researchers and did not have a lasting negative effect on the subjects sense of well-being.[13] Further measures at 14 months after the psilocybin experience confirmed that participants continued to attribute deep personal meaning to the experience. This research was widely covered in the major media outlets.[14] The research team cautions that if hallucinogens are used in less well supervised settings, the possible fear or anxiety responses could lead to harmful behaviors.[15] Further studies by this group are investigating the relationship of psilocybin dose to likelihood of mystical experience in healthy volunteers[citation needed] and whether mystical experiences in volunteers given psilocybin can help with anxiety and poor mood due to cancer.[16] . Individual brain chemistry and metabolism plays a large role in determining a person’s response to psilocybin. Psilocybin is metabolized mostly in the liver where it becomes psilocin. It is broken down by the enzyme monoamine oxidase. MAO inhibitors have been known to sustain the effects of psilocybin for longer periods of time; people who are taking an MAOI for a medical condition or are seeking to potentiate the mushroom experience may experience highly potentiated effects. Mental and physical tolerance to psilocybin builds and dissipates quickly. Taking psilocybin more than three or four times in a week (especially on consecutive days) can result in diminished effects. Tolerance dissipates after a few days, so frequent users often keep doses spaced five to seven days apart to avoid the effect.

In the year 1560, the Spanish priest Bernardino de Sahagún wrote about the use of peyote and magic mushrooms by the Aztecs in his Florentine Codex. He estimated that peyote had been in use by the native people since at least 300 BC.

The Galerina branch of mushrooms have three species which are deadly and very poisonous when ingested. Similarly, Conocybe filaris are extremely poisonous mushrooms. These four specific kinds of mushrooms are commonly found in mulched gardens in the Pacific Northwest of the United States and other regions of the world, and have been observed sharing the same habitat as the magic mushrooms Psilocybe stuntzii, Psilocybe baeocystis and the more popular Psilocybe cyanescens.

Timothy Francis Leary (October 22, 1920 May 31, 1996) was an American writer, psychologist, futurist, and advocate of psychedelic drug research and use, and one of the first people whose remains have been sent into space. An icon of 1960s counterculture, Leary is most famous as a proponent of the therapeutic and spiritual benefits of LSD. He coined and popularized the catch phrase “Turn on, tune in, drop out.”A psychedelic experience is a journey to new realms of consciousness. The scope and content of the experience is limitless, but its characteristic features are the transcendence of verbal concepts, of space-time dimensions, and of the ego or identity. Such experiences of enlarged consciousness can occur in a variety of ways: sensory deprivation, yoga exercises, disciplined meditation, religious or aesthetic ecstasies, or spontaneously. Most recently they have become available to anyone through the ingestion of psychedelic drugs such as LSD, psilocybin, mescaline, DMT, etc. Of course, the drug does not produce the transcendent experience. It merely acts as a chemical key—it opens the mind, frees the nervous system of its ordinary patterns and structures. (leary)

It is important to remember that ibotenic acid which is present in the magic mushrooms of the Amanita genus is a potent neurotoxin, which upon ingestion can result in neuronal death via a process known as excito-toxicity.

Perhaps the most famous of Terence McKenna’s theories and observations is his explanation for the origin of modern human consciousness and culture. McKenna theorized that as the North African jungles receded, near the end of the most recent ice age, giving way to savannas and grasslands, a branch of our tree-dwelling primate ancestors left the forest canopy and began to live in the open areas outside of the forest. There they experimented with new varieties of foods as they adapted, physically and mentally, to their new environment.Among the new food items found in this new environment were psilocybin-containing mushrooms growing near the dung of ungulate herds that occupied the savannas and grasslands at that time. McKenna, referencing the research of Roland L. Fisher, Ph.D. (College of Optometry and Departments of Psychiatry and Pharmacology, College of Medicine, The Ohio State University)[14] [15] [16] [17], claimed that enhancement of visual acuity was an effect of psilocybin at low doses, and supposed that this would have conferred an adaptive advantage. He also argued that the effects of slightly larger doses, including sexual arousal (not reported as a typical effect in scientific studies[citation needed]) — and in still larger doses, ecstatic hallucinations and glossolalia — gave selective evolutionary advantages to members of those tribes who partook of it. There were many changes caused by the introduction of this psychoactive mushroom to the primate diet. McKenna hypothesizes, for instance, that synesthesia (the blurring of boundaries between the senses) caused by psilocybin led to the development of spoken language: the ability to form pictures in another person’s mind through the use of vocal sounds.About 12,000 years ago, further climate changes removed psilocybin-containing mushrooms from the human diet. McKenna argued that this event resulted in a new set of profound changes in our species as we reverted to the previous brutal primate social structures that had been modified and/or repressed by frequent consumption of psilocybin.McKenna did not attempt to defend his hypotheses through rigorous scientific evidence; he consciously self-identified as a type of shaman, or ethnobotanist. McKenna and his followers view his theories as speculation that is at a minimum scientifically feasible and arguably gifted by special knowledge due to psychedelic plants. His hypothesis that psilocybin induced a phase change in human evolution is necessarily based on a great deal of speculation that interpolates between the few fragmentary facts we know about hominid and early human development, but he argued that the ability to metabolize any dietary component could, in principle, confer a selective advantage. Many[who?] find this explanation implausible, as it suggests a Lamarckian interpretation of evolution wherein acquired secondary characteristics (e.g. an adaptave advantage resulting from consuming a hallucinogen) are assumed to be propagated genetically. However, McKenna also suggests that the cultural pattern of the mushroom-using primates is transformed through this process as well (great-horned-mushroom-goddess religion). In this light, it is arguable that culture and language would have been the medium of transference, rather than genetics. This view is widely rejected in contemporary evolutionary biology. A live recording of his “Stoned Ape” hypothesis can be found on the CD, “Conversations on the Edge of Magic” (recorded live at the Starwood Festival).[edit] Novelty theory and “Time Wave: Zero Point”Main article: Novelty theoryOne of McKenna’s ideas is known as novelty theory. It predicts the ebb and flow of novelty in the universe as an inherent quality of time. McKenna developed the theory in the mid-1970s after his experiences in the Amazon at La Chorrera led him to closely study the King Wen sequence of the I-Ching. Novelty theory involves ontology, extropy, and eschatology.The theory proposes that the universe is an engine designed for the production and conservation of novelty.

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Most types of magic mushrooms are of the genera that contain psilocybin and psilocin. These mushrooms are not toxic and will not cause liver damage. However there are other similar mushrooms that will cause liver damage if eaten. They contain compounds called amatoxins. The specific mushrooms which contain these amatoxins are mostly from the genera Amanita, Galerina, Lepiota, and Conocybe. Amatoxin poisoning is responsible for almost all mushroom poisoning fatalities. Death is usually in 7 to 10 days due to liver failure.

The writer Terrence McKenna speculated that hallucinogenic mushrooms may have a history that dates back as far as 1 million years ago, originating in East Africa. He suggests that early hominids such as Homo africanus, Homo boisei, and the omnivorous Homo habilis expanded their original diets of fruit and small animals to include underground roots, tubers, and corns.[3] McKenna claims that at this particular time, early hominids gathered Psilocybin mushrooms off the African grasslands and ate them as part of their diet. He suggests that the Psilocybin-containing mushrooms that were thought to have grown on the grasslands at that time were the Panaeolus species and Stropharia cubensis, also called Psilocybe cubensis, which is the famous “Magic Mushroom” widely distributed today.[4]There is abundant archaeolgical evidence for their use in ancient times. Several mesolithic rock paintings from Tassili n’Ajjer (a prehistoric North African site identified with the Capsian culture) have been identified by author Giorgio Samorini as depicting the shamanic use of mushrooms, possibly Psilocybe.[5] . Hallucinogenic species of Psilocybe have a history of use among the native peoples of Mesoamerica for religious communion, divination, and healing, from pre-Columbian times up to the present day. Mushroom-shaped statuettes found at archaeological sites seem to indicate that ritual use of hallucinogenic mushrooms is quite ancient. Mushroom stones and motifs have been found in Mayan temple ruins in Guatemala,[6] though there is considerable controversy as to whether these objects indicate the use of hallucinogenic mushrooms or whether they had some other significance with the mushroom shape being simply a coincidence.[citation needed] More concretely, a statuette dating from ca. 200 AD and depicting a mushroom strongly resembling Psilocybe mexicana was found in a west Mexican shaft and chamber tomb in the state of Colima . Hallucinogenic Psilocybe were known to the Aztecs as teonanácatl (literally “god’s mushroom” or, more properly, “flesh of the gods” – agglutinative form of teó (god) and nanácatl (mushroom) in Náhuatl) and were reportedly served at the coronation of the Aztec ruler Moctezuma II in 1502. Aztecs and Mazatecs referred to psilocybin mushrooms as genius mushrooms, divinatory mushrooms, and wondrous mushrooms, when translated into English.[7] Bernardino de Sahagún reported ritualistic use of teonanácatl by the Aztecs, when he traveled to Central America after the expedition of Hernán Cortés.After the Spanish conquest, Catholic missionaries campaigned against the “pagan idolatry,” and as a result, the use of hallucinogenic plants and mushrooms, like other pre-Christian traditions, was quickly suppressed.[6] The Spanish believed the mushroom allowed the Aztecs and others to communicate with “devils”. In converting people to Catholicism, the Spanish pushed for a switch from teonanácatl to the Catholic sacrament of the Eucharist. Despite this history, in some remote areas the use of teonanácatl has remained.[citation needed]The first mentioning of hallucinogenic mushrooms in the Western medicinal literature appeared in the London Medical and Physical Journal in 1799: a man had served Psilocybe semilanceata mushrooms that he had picked for breakfast in London’s Green Park to his family. The doctor who treated them later described how the youngest child “was attacked with fits of immoderate laughter, nor could the threats of his father or mother refrain him.” [8]

Amanita muscaria mushrooms

Dr. Karl L. R. Jansen upheld the belief that unless there is a reason to suspect that a more toxic type of mushroom has been eaten , or if the patient is a young child, induced emesis is neither necessary nor helpful. It may even make the situation much worse, especially if the patient is already aggressive. Furthermore, studies show that emptying the stomach had no effect on the duration or intensity of the magic mushroom experience once a certain time period had passed and psychological manifestations had properly commenced.

The writer Terrence McKenna speculated that hallucinogenic mushrooms may have a history that dates back as far as 1 million years ago, originating in East Africa. He suggests that early hominids such as Homo africanus, Homo boisei, and the omnivorous Homo habilis expanded their original diets of fruit and small animals to include underground roots, tubers, and corns.[3] McKenna claims that at this particular time, early hominids gathered Psilocybin mushrooms off the African grasslands and ate them as part of their diet. He suggests that the Psilocybin-containing mushrooms that were thought to have grown on the grasslands at that time were the Panaeolus species and Stropharia cubensis, also called Psilocybe cubensis, which is the famous “Magic Mushroom” widely distributed today.[4] There is abundant archaeolgical evidence for their use in ancient times. Several mesolithic rock paintings from Tassili n’Ajjer (a prehistoric North African site identified with the Capsian culture) have been identified by author Giorgio Samorini as depicting the shamanic use of mushrooms, possibly Psilocybe.[5] . Hallucinogenic species of Psilocybe have a history of use among the native peoples of Mesoamerica for religious communion, divination, and healing, from pre-Columbian times up to the present day. Mushroom-shaped statuettes found at archaeological sites seem to indicate that ritual use of hallucinogenic mushrooms is quite ancient. Mushroom stones and motifs have been found in Mayan temple ruins in Guatemala,[6] though there is considerable controversy as to whether these objects indicate the use of hallucinogenic mushrooms or whether they had some other significance with the mushroom shape being simply a coincidence.[citation needed] More concretely, a statuette dating from ca. 200 AD and depicting a mushroom strongly resembling Psilocybe mexicana was found in a west Mexican shaft and chamber tomb in the state of Colima . Hallucinogenic Psilocybe were known to the Aztecs as teonanácatl (literally “god’s mushroom” or, more properly, “flesh of the gods” – agglutinative form of teó (god) and nanácatl (mushroom) in Náhuatl) and were reportedly served at the coronation of the Aztec ruler Moctezuma II in 1502. Aztecs and Mazatecs referred to psilocybin mushrooms as genius mushrooms, divinatory mushrooms, and wondrous mushrooms, when translated into English.[7] Bernardino de Sahagún reported ritualistic use of teonanácatl by the Aztecs, when he traveled to Central America after the expedition of Hernán Cortés. After the Spanish conquest, Catholic missionaries campaigned against the “pagan idolatry,” and as a result, the use of hallucinogenic plants and mushrooms, like other pre-Christian traditions, was quickly suppressed.[6] The Spanish believed the mushroom allowed the Aztecs and others to communicate with “devils”. In converting people to Catholicism, the Spanish pushed for a switch from teonanácatl to the Catholic sacrament of the Eucharist. Despite this history, in some remote areas the use of teonanácatl has remained.[citation needed] The first mentioning of hallucinogenic mushrooms in the Western medicinal literature appeared in the London Medical and Physical Journal in 1799: a man had served Psilocybe semilanceata mushrooms that he had picked for breakfast in London’s Green Park to his family. The doctor who treated them later described how the youngest child “was attacked with fits of immoderate laughter, nor could the threats of his father or mother refrain him.” [8](more)(less)

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Cluster headaches are a particular kind of extreme, recurring migraines. They are also called suicide headaches, which gives an idea of how painful they are to the people who suffer from them. There have been calls for medical investigation of the use of both pure psilocybin and whole magic mushrooms for the development of improved treatments for cluster headaches, following teeming anecdotal reports of benefits.

The writer Terrence McKenna speculated that hallucinogenic mushrooms may have a history that dates back as far as 1 million years ago, originating in East Africa. He suggests that early hominids such as Homo africanus, Homo boisei, and the omnivorous Homo habilis expanded their original diets of fruit and small animals to include underground roots, tubers, and corns.[3] McKenna claims that at this particular time, early hominids gathered Psilocybin mushrooms off the African grasslands and ate them as part of their diet. He suggests that the Psilocybin-containing mushrooms that were thought to have grown on the grasslands at that time were the Panaeolus species and Stropharia cubensis, also called Psilocybe cubensis, which is the famous “Magic Mushroom” widely distributed today.[4] There is abundant archaeolgical evidence for their use in ancient times. Several mesolithic rock paintings from Tassili n’Ajjer (a prehistoric North African site identified with the Capsian culture) have been identified by author Giorgio Samorini as depicting the shamanic use of mushrooms, possibly Psilocybe.[5] . Hallucinogenic species of Psilocybe have a history of use among the native peoples of Mesoamerica for religious communion, divination, and healing, from pre-Columbian times up to the present day. Mushroom-shaped statuettes found at archaeological sites seem to indicate that ritual use of hallucinogenic mushrooms is quite ancient. Mushroom stones and motifs have been found in Mayan temple ruins in Guatemala,[6] though there is considerable controversy as to whether these objects indicate the use of hallucinogenic mushrooms or whether they had some other significance with the mushroom shape being simply a coincidence.[citation needed] More concretely, a statuette dating from ca. 200 AD and depicting a mushroom strongly resembling Psilocybe mexicana was found in a west Mexican shaft and chamber tomb in the state of Colima . Hallucinogenic Psilocybe were known to the Aztecs as teonanácatl (literally “god’s mushroom” or, more properly, “flesh of the gods” – agglutinative form of teó (god) and nanácatl (mushroom) in Náhuatl) and were reportedly served at the coronation of the Aztec ruler Moctezuma II in 1502. Aztecs and Mazatecs referred to psilocybin mushrooms as genius mushrooms, divinatory mushrooms, and wondrous mushrooms, when translated into English.[7] Bernardino de Sahagún reported ritualistic use of teonanácatl by the Aztecs, when he traveled to Central America after the expedition of Hernán Cortés. After the Spanish conquest, Catholic missionaries campaigned against the “pagan idolatry,” and as a result, the use of hallucinogenic plants and mushrooms, like other pre-Christian traditions, was quickly suppressed.[6] The Spanish believed the mushroom allowed the Aztecs and others to communicate with “devils”. In converting people to Catholicism, the Spanish pushed for a switch from teonanácatl to the Catholic sacrament of the Eucharist. Despite this history, in some remote areas the use of teonanácatl has remained.[citation needed] The first mentioning of hallucinogenic mushrooms in the Western medicinal literature appeared in the London Medical and Physical Journal in 1799: a man had served Psilocybe semilanceata mushrooms that he had picked for breakfast in London’s Green Park to his family. The doctor who treated them later described how the youngest child “was attacked with fits of immoderate laughter, nor could the threats of his father or mother refrain him.” [8](more)(less)

Amanita Effects

Psilocybe mushrooms that are psychoactive were known to the Aztecs as Teonanacatl literally “god mushroom,” but more properly translated, “flesh of the gods”.

In the year 1978, the Florida Supreme Court ruled that ownership of naturally occurring Psilocybe mushrooms is not illegal. However, the legality of knowingly gathering naturally occurring Psilocybe mushrooms for later use is still a gray area.

Morning out trying to collect magic mushrooms

Ending of Dr. Strangelove, one of the best movies ever made.http://www.myspace.com/endiminion

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