Golden Cap / Magic Mushroom

Family Agaricaceae: Strophariaceae; Stropharioideae Tribe, Cubensae Section Forms and Varieties The recently described species Psilocybe subcubensis may possibly be merely a subspecies or variety of P. cubensis (cf. Psilocybe spp.). Three varieties have been described: Psilocybe cubensis var. caerulescens (Murr.) Singer et Smith Psilocybe cubensis var. cubensis Psilocybe cubensis var. cyanescens (Murr.) Singer et Smith Synonyms Hypholoma caerulescens (Pat.) Sacco et Trott. Naematoloma caerulescens Pat. Psilocybe cubensis var. caerulescens (Murr.) Singer et Smith Stropharia cubensis Earle Stropharia caerulescens (Pat.) Sing. Stropharia cyanescens Murr. Stropharia subcyanescens Rick. Folk Names Champinon, derrumbe de estiercol de vaca (Spanish, "abyss of the cow patties"), di-ki-sholerraja dishitjolerraja (Mazatec, "divine dung mushroom"), divine dung mushroom, golden top, gold top, gottlicher dungerpilz, hed keequai (Thai), hongo de San Isidro, hongo maravilloso, honguillos de San Isidro Labrador ("mushroom of Saint Isidro the Farmer" [= the saint of agriculture]), hysteria toadstool, kubanischer kahlkopf, kubanischer trauschling, lollli'um (Yucatec Mayan, "flowers of the earth"), magic mushroom, nocuana-be-neeche (Zapotec), nti-xi-tjolencha-ja (Mazatec, "mushroom like that which grows on cow patties"), San Isidro, San Isidro Labrador, tenkech (Chol), tenkech (Chol: Panlencano), teotlaquilnanacatl (modern Nahuatl, "the sacred mushroom that paints in colors"), zauberpilz History Psilocybe cubensis (Earle) Sing. (= Stropharia cubensis Earle), known internationally by the names magic mushroom and golden cap, is originally from Africa. It thrives on cattle dung and in meadows with deposits of dung. In symbiosis with African cattle, it has spread around the world, although it grows only in tropical or subtropical areas. Terence McKenna believed that this psychoactive mushroom exerted an important influence upon human evolution. According to his theory, consuming these mushrooms resulted in a "mental quantum leap" that transformed our apelike ancestors into "intelligent beasts" with a greater ability to survive. This psychedelic "primordial experience" led to the development of the first mystical mushroom rituals, which formed the basis for shamanism, mythologies, and religions (McKenna 1996*). It has even been suggested that this mushroom was the original soma. This mushroom was first found in Cuba (hence its species name cubensis, "Cuban"). The Englishman S. Baker provided the first description of its traditional use in Ceylon (Sri Lanka) (Eight Years in Ceylon, London, 1855 [1884]). The shamanic use of Psilocybe cubensis in Mexico was discovered during research into the magic mushrooms of Mexico (cf. Psilocybe mexicana). There, it is known as hongo de San Isidro, "mushroom of Saint Isidro." Among the Mazatec Indians, Saint Isidro is the patron saint of fields and meadows, the same locales in which this mushroom-which is exclusively coprophilous-is found (Heim and Hofmann 1958a). Because this mushroom is frequently found in Palenque (Mexico), it has been suggested that the ancient Maya may have used it as an entheogen. Before the Spanish, however, there were no cattle in the Americas, and the mushroom requires their dung to grow. All of the evidence suggests that Psilocybe cubensis was introduced into Mexico during the late colonial period (Coe 1990). In Thailand, Psilocybe cubensis is now the most commonly offered mushroom on the vacation islands of Koh Samui and Koh Pha-Ngan (Allen 1991; Allen and Merlin 1992a, 1992b). The omelets made with this mushroom are renowned. It is also common in Bali (Walty 1981). Appearance The mushroom forms relatively large fruiting bodies with slightly convex caps that can grow as large as 8 cm in diameter. The caps usually have a yellow or golden color at their center. Psilocybe cubensis can be distinguished from Psilocybe subcubensis, a Central American species known as suntiama, only on the basis of the size of its spores (Guzman 1994, 1472**). Distribution Psilocybe cubensis is found throughout the tropics wherever there is cattle or water buffalo breeding or ranching, including Mexico (Oaxaca, Chiapas), Cuba, Guatemala, Colombia, Bolivia, Brazil, Argentina, Florida, Thailand, Vietnam, Cambodia, Indonesia, the Philippines, and Australia. In tropical areas, the mushroom can fruit throughout the year. The mushrooms usually sprout from cow dung after it has rained. Cultivation Of all species of Psilocybe, this is the easiest to grow. The mushroom produces more psilocybin when grown on malt agar (Gartz 1987). Fruiting occurs most readily when air humidity is high and the temperatures are tropically warm (24 to 34°C). Harvest, Storage, and Consumption In the tropics, the fruiting bodies of Psilocybe cubensis are easy to collect. During the harvest, however, certain things should be taken into consideration: Although many people eat the fresh mushrooms right from the field, this unhygienic practice is to be discouraged. Some mushrooms grow directly on the dung and may possibly have particles of dung adhering to their flesh. For reasons of safety, the wise user should select only fresh, healthy specimens that are free of insects and avoid those that are rotting. Before consumption, [the mushrooms] should be washed thoroughly with water; the conscientious consumer will also cut off the lower end of the stem. To store, the mushrooms are dried in the air at more or less room temperature (devices for drying food are also suitable; they can also be dried on a grate near a source of warmth). Overly long drying processes and high temperatures should absolutely be avoided. When the mushrooms are crispy, they should be filled into airtight containers. They can then be placed in a freezer. In this way, they can be stored for months with only a very slight loss of effectiveness. The mushrooms should not be frozen until they are completely dry (otherwise, they will quickly lose their effectiveness). They also should not be preserved in honey while fresh (this will result in a disgusting fermented mass). If the mushrooms are going to be stored for only a few days, it will suffice to place them in the refrigerator.... The dried mushrooms are clearly not very easy to digest, especially when they have not been sufficiently mixed with saliva. Mixing the mushrooms with juice or chocolate breaks up -the tissue and allows the psilocybin to more easily enter into solution. It goes without saying that the mushrooms should be mixed with these carrier substances only immediately prior to consumption. Some users prefer mushrooms that have been sauteed in butter and are eaten with toast or potato chips. Lightly sauteing them over a low flame will not seriously lower the psilocybin content (it may be better to fry fresh mushrooms, so that any toxic components that may be present, e.g., gyromitrine and other methylhydrazines, will be destroyed). (Ott 1996, 191 f.) An effective dosage of Psilocybe cubensis is regarded as 3 to 5 g of dried mushrooms. The user may want to use different dosages for different purposes, ranging from mild psychostimulation produced by a small mushroom to a "full blast" or a psychedelic breakthrough (Terence McKenna's famous "heroic" recipe calls for 5 g "on an empty stomach in total silent darkness"). Psilocybe cubensis is the psilocybin mushroom that is most commonly available on the black market (Turner 1994,27*). Magic mushrooms are usually consumed in fresh or dried form. With time, certain specific forms of ingesting the mushrooms have been developed: Dipped in honey or powdered, the mushrooms may be drunk with cacao (cf. Theobroma cacao). From time to time, the mushrooms are also eaten with chocolate (cf. Remann 1989,248*). In Thailand, the mushroom is dried and then smoked or baked into cookies together with hemp (Cannabis indica) (Allen and Merlin 1992b, 213). The fresh mushrooms are incorporated into dishes in the same way that normal culinary mushrooms are used.

Ritual Use In central Europe, cultivated mushrooms are used in ritual circles in the same manner as Psilocybe semilanceata. In Mexico, wild mushrooms growing on cow dung are used in shamanic rituals in the same manner as Psilocybe mexicana. In central Europe, this mushroom has also been used with success in private healing rituals (Strassmann 1996). Artifacts On the Thai "mushroom island" of Koh Samui, an entire T-shirt industry has arisen that offers tourists hand-painted T-shirts with mushroom designs (Allen 1991; Allen and Merlin 1992a). The mushroom is also frequently depicted on Indonesian batiks (cf. Panaeolus cyanescens). Constituents The fruiting body contains a maximum of 1% psilocybin by dry weight. An analysis by Gartz (1994, 19**) found an average of approximately 0.6% psilocybin, 0.150/0 psilocin, and 0.020/0 baeocystin by dry weight. The quantity of active constituents is greater in the caps than in the stems (Gartz 1987). Effects As with all psilocybin mushrooms, Psilocybe cubensis produces strong visions that often feature shamanic characteristics: The effects of the mushrooms [Psilocybe cubensis] began by manifesting themselves as waves of energy that ran through my body. I found the beauty that was proffered to my eyes to be even more valuable. Suddenly a large snake glided toward me from the desert that surrounded us and slipped into my body. The next thing I noticed was that I myself had become the snake. No sooner had I gotten used to this condition than a large eagle descended and snatched me with its talons. My body shook from the blow, but I did not feel any pain. The eagle held me firmly in its clutches, ascended again, and flew directly into the sky until it had become one with the sunlight. My personal identity as a separate consciousness dissolved. The only thing that remained was the unity with the light. (Pinkson 1992, 144) Literature See also the entries for the other Psilocybe species and for psilocybin. Allen, John W. 1991. Commercial activities related to psychoactive fungi in Thailand. Boston Mycological Club Bulletin 46 (1): 11-14. Allen, John W., and Mark D. Merlin. 1992a. Psychoactive mushrooms in Thailand: Some aspects of their relationship to human use, law and art. Integration 2/3:98-108. ---. 1992b. Psychoactive mushroom use in Koh Samui and Koh Pha-Ngan, Thailand. Journal of Ethnopharmacology 35 (3): 205-28. Bigwood, Jeremy, and Michael W. Beug. 1982. Variation of psilocybin and psilocin levels with repeated flushes (harvests) of mature sporocarps of Psilocybe cubensis (Earle) Singer. Journal of Ethnopharmacology 5 (3): 287-91. Coe, Michael D. 1990. A vote for Gordon Wasson. In The sacred mushroom seeker, ed. T. Riedlinger, 43-45. Portland, Ore.: Dioscorides Press. Gartz, Jochen. 1987. Variation der Indolalkaloide von Psilocybe cubensis durch unterschiedliche Kultivierungsbedingungen. Beitriige zur Kenntnis der Pilze Mitteleuropas 3:275-81. ---.1989. Bildung und Verteilung der Indolalkaloide in Fruchtkorpern, Mycelien und Sklerotien von Psilocybe cubensis. Beitriige zur Kenntnis der Pilze Mitteleuropas 5:167-74. Heim, Roger, and Albert Hofmann. 1958a. Isolement de la Psilocybine apartir de Stropharia cubensis Earle et d'autres especes de champignons hallucinogenes mexicains appartenant au genre Psilocybe. Comptes rendus de ['Academie des sciences, Paris 247:557-61. ---. 1958b. La psilocybine et la psilocine chez les psilocybes et strophaires hallucinogenes. In Les champignons hallucinogenes du Mexique, by Roger Heim and R. Gordon Wasson, 258-62**. Paris: Museum National d'Histoire Naturelle. Katerfeld, Raoul. 1995. A glimpse into heaven-a meeting with Thailand mushroom spirits. Integration 6:47-49. Ott, Jonathan. 1996. Zum modernen Gebrauch des Teonanacatl. In Maria Sabina-Botin der heiligen Pilze, ed. Roger Liggenstorfer and Christian R~itsch, 161-63. Solothurn: Nachtschatten Verlag. Pinkson, Tom. 1992. Reinigung, Tod und Wiedergeburt: Der klinische Gebrauch von Entheogenen in einem schamanischen Kontext. In Das Tor zu inneren Riiumen, ed. C. Ratsch, 141-66. Sudergellersen: Verlag Bruno Martin. Strassmann, Rene. 1996. Sarahs Stimmen-ein traditionelles europaischen Pilzritual. In Maria Sabina-Botin der heiligen Pilze, ed. Roger Liggenstorfer and Christian Ratsch, 183-88. Solothurn: Nachtschatten Verlag. Walty, Samuel. 1981. EinfluB des Tourismus auf den Drogenbrauch in Kuta, Bali. In Rausch und Realitiit, ed. G. Volger, 2:572-75. Cologne: Rautenstrauch-Joest Museum fur Volkerkunde.