Magic Mushrooms in Some Third World Countries

Abstract

I: The Symbiosis of Entheogenic fungi, Illicit Drug Use, and Tourist Influence on Third World Indigenous Peoples.
The following notes regarding indigenous third world inhabitants who cater to tourist influence through entheogenic fungi association is not a scientific report but merely a subjective report based on some personal observations of the authors.
Special attention is focused on the transition from the traditional use of the sacred mushrooms by indigenous peoples residing in México to the popular and widespread illicit use by tourists in some third world countries.

Full text

1

Magic Mushrooms
In Some
Third World Countries
BY
John W. Allen and Jochen Gartz
Fig. 1. Psilocybe samuiensis Guzmán, Bandala &
Allen.
2

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First Printing November 1977. Revised February
2009.
COPYRIGHT NOVEMBER 1997 by JOHN W. ALLEN.
PSILLY PUBLICATIONS, SEATTLE, WASHINGTON.
DISTRIBUTED BY HOMESTEAD BOOK CO.
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SEATTLE, WASHINGTON
98103.
OUT OF PRINT, ALTHOUGH SOME COPIES MAY BE
AVAILABLE FROM JOHN W. ALLEN, P.O. BOX 45164,
SEATTLE, WASHINGTON, 98145.
http://www.mushroomjohn.org
Email: mjshroomer1@yahoo.com
ISBN:#158214028-6

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SOME RECENT NOTES AND OBSERVATIONS ON
THE OCCURRENCE AND USE OF ENTHEOGENIC
FUNGI IN THIRD WORLD COUNTRIES.
I: The Symbiosis of Entheogenic fungi, Illicit
Drug Use, and Tourist Influence on Third World
Indigenous Peoples.
The following notes regarding indigenous
third world inhabitants who cater to tourist
influence through entheogenic fungi
association is not a scientific report but
merely a subjective report based on some
personal observations of the authors.
Special attention is focused on the
transition from the traditional use of the
sacred mushrooms by indigenous peoples
residing in México to the popular and
widespread illicit use by tourists in some
third world countries.
INTRODUCTION
The casual use of entheogenic fungi for
ludible purposes first gained public
recognition through research initiated by
Timothy Leary, Richard Alpert and numerous
undergraduate students at Harvard University
in the early 1960's (Weil, 1963; Leary, 1968).
Within ten years, psilocybin mushroom use had
spread from México (Ott, 1975; Pollock, 1977-
1978; Weil 1973, 1975-1976) to Australia
(Stocks, 1963; McCarthy, 1971; Southcott,
1974), and then from Bali (Schultes and
Hofmann, 1980 [1973]) to Hawaii (Pollock,
1974). Twelve years after the Wasson’s had
reported on the rediscovery of the ceremonial
use of sacred mushrooms in México (see Life

5
magazine, May 13, 1957), widespread
recreational use of psilocybian fungi became
popular in the mainland United States;
eventually gaining widespread use throughout
the Pacific Northwest (including British
Colombia, Canada) and in several Southeastern
states of America (Pollock, 1976, Weil, 1977;
0tt, 1978; Singer, 1978). In Canada, the
recreational use of entheogenic mushrooms,
particularly that of (Psilocybe semilanceata
[Fr.:Secr.] Kumm.), known locally as the
‘liberty cap,’ was reported from British
Colombia by Heim et al. (1966).
Public awareness that psilocybian fungi
occurred in British Columbia and other
Canadian territories soon became common
knowledge to members of the drug sub-culture
(Oakenbough, 1975; Padmore, 1980). By the
late 1960's, entheogenic mushroom awareness
invaded the British Isles (Young et al., 1982;
Harries and Evans, 1981; Peden et al., 1982),
spreading to Scandinavia (Christiansen et al.,
1981, 1984; Ohenoja et al., 1987), and finally
other European countries (Gartz, 1993).
Psilocybian fungi also gained a large
following in the early 1970's throughout many
countries in Indonesia, South Asia, and
Southeast Asia. Such use is now widespread
amongst tourist populations in several third
world countries.
The following notes are intended to
present some new opinions regarding the
distribution, occurrence, and ludibund use of
entheogenic fungi species by foreign tourists
n Indonesia, South Asia, and Southeast Asia. i

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The sale of entheogenic fungi in third
world countries
The trail of the mushroom is an
adventurous trek and Western culture has
obviously played a large role in exploiting
native peoples of third world countries by
teaching them how to earn extra income from
the sale of entheogenic mushrooms, as well as
creating elaborately handcrafted mushroom
motif related items. The entheogenic
mushrooms and handcrafted mushroom designed
merchandise is then marketed directly to
tourists.
The proliferation and sales of entheogenic
fungi by native inhabitants of Third World
countries might seem immoral by western
civilizations subjective standards of
morality, but in certain primitive cultures
and societies, many native inhabitants
apparently are adapt at learning new ways of
increasing their own financial stability by
aiding and abetting those individuals who seek
out "magic mushrooms" and/or other drugs often
used by tourists in their desire for
happiness. Third world inhabitants who market
entheogenic fungi to tourists, sincerely
believe that the selling of "magic mushrooms"
to those who request them is not a shameful
nor morally wrong obligation, nor do they see
any harm or wrong within the people who
request and use illicit drugs (mushrooms
included) which they supply the tourists with.
Such entrepreneurs are generally simple easy
going earthy country living native peoples,

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which not only include farmers, cattle
tenders, peasants, lower working class people
(restaurant and hotel workers) and/or taxi
drivers, and those who seem to share a natural
symbiotic relationship with the flora and
fauna found within their own surrounding
environment. They do not consider the nature
of natural plants to be as harmful when such
use is prevalent among so many tourists who
continuously request and use them.
While some attitudes in Southeast Asia
vary in regards to drugs and drug use, the
majority of distrust regarding drugs and drug
use "appears among individuals having cultural
and social attitudes patterned after those of
the West. As for the peasants, they
experiment with everything that belongs to
their universe, often have complete knowledge
of all the elements that compose it, and how
to use them in moderation (Martin, 1975)."
Most Southeast Asians consider much of the
flora in their environment to be socially
eneficial in one-way or another. b
MESOAMERICA
Early reports by several noted authorities
in the field of ethnomycology revealed that
the sale of "magic mushrooms" whether sold
separately or in food items, is common amongst
certain groups of indigenous peoples living in
third world countries. Singer (1958, 1978)
first reported that native inhabitants of
Mesoamerica (Mexicans) were debasing the
mushroom rites of the Mazateca Indians of
Oaxaca, México, especially in and around

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villages where shamans and curenderos still
practice their sacred healing and curing
ceremonies.
Throughout Mexico (Ott, 1975), and
Guatemala (Lowy, 1977), many adults, as well
as their children, have both been observed
gathering and selling entheogenic fungi to
foreigners. Ott (1975) reported that students
in México city were selling mushrooms to other
students at schools and to tourists. For many
poor people residing in undeveloped regions of
Mexico, Central and South America, the
mushrooms were an economic boon.
Since rediscovery by the Wassons of the
use of sacred mushrooms in Mesoamerica among
certain tribal groups of native peoples (see
Wassons, Life magazine, 13 May 1957), tourists
soon gained the confidence of local indigenes
in the matter of the mushrooms. Their desire
to obtain the fungi through financial
offerings definitely influenced many poor
Indian peasants as well as some Mexicans,
especially those who resided in and around the
Oaxacan village of Huautla de Jiménez.
Young Harvard students, graduates, authors
and professionals, soon began a mass
pilgrimage to México in search of the "magic
mushrooms." Their only source of information
in finding the mushrooms came from a few local
native informants who claimed to know where
the sacred mushrooms grew. Eventually, many
native adults as well as their children soon
began to seek out the fungi. Innocently
enough, the indigenes were only selling the
fungi in order to provide their families with

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extra food and clothing. On the other hand,
various scoundrels and a few unscrupulous
natives (Mexicans) soon learn the fine art of
selling mushrooms that contained no
entheogenic properties. This was a common
practice by some Mexicans and indigenous
peasant Indians during the early 1960's. This
deception of selling phony non-hallucinogenic
fungi to tourists who were naive appeared to
have subsided by the late 1970's.
During this period (1960-1970), thousands
of longhaired foreigners embarked on a
pilgrimage to Oaxaca in search of the "magic
mushrooms." Many of the young foreigners and
their peers who encroached on Oaxaca, hoped to
experience the magic of the sacred fungi.
Many did, while at the same time, as noted
above, many eventually ended up getting ripped
off for their money with phony non-
hallucinogenic fungi. Ott (1975, 1978, 1979,
1993) later confirmed that these practices are
common in México and still occur.
Wasson (1980) wrote, "Starting in the
summer of 1967, army and federal authorities
intervened in Huautla to expel the young
foreigners and Mexicans who had made the place
a center of psychedelic experimentation. The
conduct of the young Mexicans, among whom were
delinquents and not a few children of the rich
in search of adventure, was lamentable. The
presence of the young foreigners was not
scandalous but notorious. The irresponsible
intrusion of the young outsiders into Huautla
encouraged the Mexican authorities to prohibit
the hallucinogens--their traffic and use--by
including them (January 1971) in the health

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code of the Republic of México at the
initiative of president Gustavo Díaz Ordaz.
Federal surveillance over the area continued
until recently, when the youthful visitors in
search of drugs ceased to be so numerous. At
present [1980] the municipal authorities are
in charge of the local situation [see Anon.,
1970]."
Wasson (1980) continues by adding, "the
fame of Huautla, became worldwide, attracts a
small but constant number of tourists each
year. Embroidery, the work of the women is
something the visitors especially prize."
Some of the above noted embroidery
includes mushroom motif designed shirts. This
is definitely another example of financial
gain achieved from the exploitation of the
fungi. As "magic mushrooms" became more
sought after by foreign tourists, some artists
and craftspeople directed their talents in
producing mushroom motif related items. These
items were manufactured specifically for
tourists who demanded and purchased them, thus
greatly influencing the pocketbooks of poor
indigenous peoples. Mushroom motif designed
merchandise included handcrafted embroidered
shirts, T-shirts and postcards which depicted
local species of entheogenic fungi (Ott,
1975). For example, Williams-Garcia
(1975:144) in his paper on "The Ritual Use of
Cannabis in México," describes a white short
sleeved shirt worn by a student "printed with
large red mushrooms, and smaller cursive
lettering: Huauntla City [sic!, Huautla
City]."

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The rise of psilocybian consciousness
in Third World Countries
The demand for experiencing entheogenic
fungi cause a diffusion of mushroom awareness
and soon spread from one region of the world
to another, creating in many young adults a
desire to travel far distances into the
heartland of exotic locations, hoping to
experience the euphoria and visuals of the
mushrooms and to experience God which the
mushrooms allegedly imbued upon the user.
The trail of the mushrooms soon spread from
México to Harvard and from Harvard back into
the Gulf States. Use in the early 1960's
spread into parts of Guatemala and South
America. "Liberty cap" mushrooms (Psilocybe
semilanceata) are common in Peru as is
Copelandia cyanescens. Psilocybe cubensis
and/or Psilocybe subcubensis is common in
Colombia and other South American countries.
Mushroom use became popular in Australia
during the late 1960's and soon spread to
Bali. Many German, European, and English
speaking travelers became ecstatic when they
learned that entheogenic mushrooms were common
on the island of Bali. They soon communicated
this message to their friends and to the
native peoples who residing in the many
countries that they visited.
Eventually, Balinese natives learned the
economic value that the mushrooms could bring
to their pocketbooks. Tourist influence in
Bali in regards to the mushrooms came about

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because of the demands by tourists who wanted
to experience the magic fungi.
By the early 1980's, mushroom use became
popular at several resort locations in
Thailand, Nepal, and at some resort areas on
both coasts of the Indian continent.
The proliferation of elicit fungi use
in South and Southeast Asiaed
Recent ethnomycological investigations in
Southeast Asia by Allen (1991), Allen and
Merlin (1992a, 1992b), and Guzmán et al.
(1993), confirm reports that several species
of entheogenic fungi are ingested for
recreational use by foreign tourists
(including some use among indigenous native-
peoples). Indonesia, South Asia and Southeast
Asia all share adequate tropical and
subtropical climates, producing ideal weather
conditions for many species of fungi, and
abundant crops of psychotropic fungi are
available throughout most of the year.
Southeast Asian people seek and accept
financial growth through tourism and many poor
indigenes share an economic symbiosis with
foreign travelers who pass through or spend
time in their land. Many travelers who
frequent these exotic locales view this region
of the world as an economic Utopia or Shangri-
la.
Approximately 25 years ago, Europeans,
Scandinavians and those of British descent
sought alternative vacation locations other
than the Riviera, Paris, Amsterdam, Rome,

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Stockholm, Athens, and London. Many lower and
middle class workers throughout Great Britain,
Scandinavia and Europe became fed up with the
high cost of tourism in the above-mentioned
cities. Many viewed Indonesia, South Asia
and Southeast Asia as an alternative that
offered tourists and/or travelers with a
nominal fixed income, a most affordable and
adventurous holiday.
By the early 1970's, multitudes of young
foreign travelers began trekking excursions
between India and Bali. Many discovered
India, Thailand, and Bali to be utopic
Shangri-las. Comfortable worlds those were
most affordable to their desires, needs, and
financial abilities. Countries where they
could be themselves do what they wanted to and
not have anyone tell them that what they were
doing was illegal or morally wrong.
Use of controlled drugs, as well as
illicit drug use by young foreign travelers,
is common amongst tourists throughout most of
the world, especially for those who, each
year, travel from India to Bali. Native
inhabitants in this region of the world are a
hard working class of people and appear to be
basically honest and overtly friendly.
While poverty is common throughout many of
the various diverse cultures existing in
Indonesia, South Asia, and Southeast Asia,
many natives are blessed with a talent for
producing and manufacturing a number of
various arts and crafts for the tourist trade.
Market places and bazaars located in foreign
European districts are common throughout

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Indonesia, South Asia, and Southeast Asia and
these bazaars attract tourists by the
thousands. Some marketers at these bazaars
will most likely offer a tourist some kind of
service or offer to provide him with his
hoice of drugs if asked too. c
Illicit drug sources in third world
countries
From India to Bali and most recently the
Philippine Islands, illicit drugs (mushrooms
included) may be easily purchased from local
inhabitants at bazaars and market places.
Many tri-shaw (rik-shaw), taxi and tuk-tuk
drivers (the latter is a cushman type three
wheeled vehicle), may often offer their
customers ganja (Cannabis).
Another source for obtaining illicit drugs
are bellboys working in hotels and/or
guesthouses and bar tenders or bar maids in
taverns, nightclubs and beer gardens. They
always seem to know where drugs can be
obtained. Local patrons in billiard parlors
and/or pool halls are another source for
obtaining illicit drugs in foreign countries.
It should be mentioned that there are over
thirteen thousand guest houses in Bangkok,
Thailand, and over 50,000 in India, and
illicit drugs may be purchased there from
native inhabitants and/or tourists who
frequent these establishments. Managers and
restaurant waiters at bungalow resorts in
southern Thailand and Bali are another source
for obtaining illicit drugs.

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In many countries throughout South Asia,
Southeast Asia, and Bali (excluding Malaysia),
illicit drugs are generally available to those
who asked for them, and although many drugs
used in South Asia, Southeast Asia and Bali
are illegal (excluding Betel, alcohol, tea and
tobacco), many tourists travel thousands of
miles to find their preferred drug knowing
that they are readily available if sought.
For example, the most common and popular
of the illicit drugs used in South Asia and
Southeast Asia include: Cannabis (ganja and
hashish), Papaver somniferum (opium, the smoke
of dreams and/or heroin known as "white
powder") and Psilocybe and Copelandia species
(psilocybin, magic mushrooms, magic mushroom
omelettes, etc.). In Bali, mushroom
"smoothies" are the most popular sought after
item, followed by "ganja."
It should be noted that most indigenous
Asian people exhibit tremendous feelings of
friendship and kinship in their association
with tourists and the relationship and
influence which tourism has on their economies
and personal financial gains. For example: In
Thailand, as in Bali, natives are very
friendly people as a whole. They enjoy
providing services for other people (sometimes
for a fee and sometimes not). One of their
greatest pleasures is to assist whomever they
come in contact with. They would most
assumingly go out of their way to help someone
in their desire for happiness and this in turn
makes them very happy. Especially when they
know that they have helped.

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Natives living on the Thai island of Koh Samui
in the Gulf of Siam are unlike other Thai's.
They are a simple people by nature and their
smiles are but an expression of their
personalities. Known locally as "chao samui"
or "Samui folk", they and are definitly known
to be friendlier then the up-country Thai's.
If a tourist were to inquire where something
in particular might be found, these friendly
Samui natives, children included, will be more
then willing to go out of their way by
providing you with whatever service you seek
for just a few extra "baht."
PART II.
The ethnomycological distribution, use,
and users of entheogenic fungi in
Indonesia, South Asia, and Southeast
Asia.
The widespread illicit use of naturally
occurring entheogenic plants by tourists is
common in third world countries. Native
participation in the promotion of these
natural plant products to tourists is also
common and is a direct result of tourist
influence and native financial gains.
This present study, as well as previous
studies, indicates that such use by foreign
travelers in Indonesia, South Asia, and
Southeast Asia extends from Goa, India (27°
degrees longitude west) to the Philippine
Islands (127° longitude east) and from Nepal

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(30° latitude north) to Bali (8° degrees
latitude south). The pre-monsoon rains in
this region provide an adequate ideal climatic
environment for the abundant growth of several
species of entheogenic psilocybian fungi.
According to Ola'h (1970), Guzmán (1983),
Bhide et al. (1987), Allen and Merlin (1992a),
and Guzmán et al. (1993), there are 15
recognized species of entheogenic fungi that
occur in Indonesia, South Asia and Southeast
Asia. The majority of these entheogenic fungi
species are primarily coprophilic. They occur
in the dung and/or manured soil of four-legged
ruminants (i.e. cattle (Bos), water buffalo
(Bubalus) and horse (equus caballus, etc.). A
few species also occur in deciduous woods
among decayed leaves and twigs or in grassy
areas.
Entheogenic fungi species reported in the
scientific literature and discussed in this
paper occur in the following countries (see
Table l.): India: Panaeolus subbalteatus
(Berk. et Br.) Sacc. (Sarbhuy and Daniel,
1981) and Inocybe corydalina Quélet (Sathe and
Sasangam, 1977; Orissa and Bihar, India:
Psilocybe cubensis (Earle) Singer (Wasson,
1973, 1986; Riedlinger, 1993). Pune, India:
Psilocybe semilanceata (Fr.: Secr.) Kummer and
Panaeolus papillionaceus (Fr.: Bull.) Quélet
(Sathe and Daniel, 1979; Bhide et al., 1987);
Bhubaneshwar, Orissa, India: Psilocybe
atrobrunnea (Lasch.) Gillet (Sinha & Padhi,
1978). However, no psychoactive indoles were
found (see Christiansen et al., 1981, 1984);
Bengal, India: Copelandia cyanescens (Bk. et

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Br.) Singer (Bose, 1919-1928, 1920; Butler and
Bisby, 1931); and from Madras, India:
Copelandia cyanescens (Bk. et Br.) Singer
(Gerhardt, 4-8-1990, Pers. Comm. to T.
Stijve); Sri Lanka (Ceylon): Psilocybe
goniospora (Bk. et Br.) Singer, Psilocybe
lonchosporus (Bk. et Br.) Horak ex Guzmán,
Psilocybe ochreata (Bk. et Br.) Horak ex
Guzmán (Guzmán, 1983), and Copelandia
cyanescens (Journal Linnaceus Society 1871,
11:557); Pokhara, Nepal: Psilocybe cubensis
(Earle) Singer and/or Psilocybe subcubensis
Guzmán (Schroeder and Guzmán, 1981);
Philippine Islands: Copelandia cyanescens and
Copelandia tropicalis (Ola'h) Weeks and Singer
(Ola'h, 1970; Pollock, 1976); Psilocybe
cubensis (Earle) Singer (Wasson, 1962, 1986;
Forte, 1988). Viet-Nam: Psilocybe cubensis
(Patouillard, 1907); Kampuchea (Cambodia):
Psilocybe cubensis (Heim and Hofmann, 1958),
Copelandia cambodgeniensis (Ola'h et Heim)
Weeks and Singer, and Copelandia tropicalis
(Ola'h) Weeks and Singer (Ola'h, 1970; Weeks
et al., 1979); Thailand: Psilocybe cubensis
(Heim and Hofmann, 1958), Psilocybe
subcubensis Guzmán, Copelandia cyanescens
(Allen and Merlin, 1992a), and Psilocybe
samuiensis Guzmán, Bandala, and Allen (Guzmán
et al., 1993); Indonesia (Dutch East Indies)
Panaeolus ater (Lange) Kuehner and Romagnesi
(Ola'h, 1970; Pollock, 1976)-(no exact
analytical results available). Java:
Psilocybe subaeruginascens Höhnel var.
subaeruginascens (Guzmán, 1983)-(bluing but no
analysis is described in literature); and
Bali: Copelandia cyanescens (Schultes and
Hofmann 1980 [1973]). Borneo: Copelandia
species (Pers. Comm. top JWA, 1993). Fiji:

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Psilocybe cubensis (Earle) Singer (Wasson,
1959).
During the past twenty-five years,
entheogenic mushrooms have been available in
food preparations prepared by native peoples
of third world countries. These food
preparations are explicitly marketed for human
consumption. The fungi food preparations are
usually available at restaurants in many
exotic tropical and/or subtropical resort
locations situated in various resort areas in
Indonesia, South Asia, and Southeast Asia.
Such use is often encouraged by the example of
indigenous people living in Bali, Thailand and
Southeast Asia and such use is known to occur
in other regions of the world (Mexico: Singer,
1978; Ott, 1978, 1979. Guatemala: Lowy, 1977.
Jamaica: Pollock, 1978; Samoa: Cox, 1981).
Furthermore, many craftspeople and artists in
third world countries also market various
hand-crafted mushroom motif related items to
tourists and are available in Mexico, South
America, India, Thailand, and Bali. They
include hand painted and factory machine
printed T-shirts, dress shirts, hats,
postcards, posters, key chains, cigarette
lighters and pencil holders (Allen, 1991;
Allen and Merlin, 1992b).
Schultes and Hofmann (1980 [1973]) first
report the recreational use of psilocybian
fungi outside of the Americas. They noted
that Balinese natives marketed entheogenic
fungi to tourists on the island of Bali and
briefly mentioned the suspected cultivation of
Copelandia cyanescens by Balinese natives.
Lowy (1977) reported that entheogenic fungi

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(Psilocybe mexicana) were being harvested and
sold by children and other native peoples of
Guatemala. A few years later Cox (1981)
reported similar use by native inhabitants on
the island of Samoa.
Pollock (Pers. Comm., 1978) mentioned that
native Jamaicans harvested Copelandia species
for tourist consumption and Pollock (1977-
1978), as well as Weil (1973, 1975-1976), both
reported that entheogenic mushrooms were
popular in Colombia and other South America
countries (Pollock, 1976). By 1980, the
recreational use of entheogenic mushrooms had
spread along the coastal regions of Indonesia
(Java and Sumatra) and west into Southern
Thailand.
As early as 1980, Baxandall (1983)
reported that European "hippies” ingested
entheogenic mushrooms that were supplied by
local native inhabitants at resorts along Kata
beach on the Island of Phuket, Thailand.
Wälty (1981) later reconfirmed Schultes and
Hofmann's 1973 reported, "magic mushrooms"
were still being served in food items and were
still available at restaurants in and around
Kuta beach on the island of Bali.
Many travelers, who frequently hiked
through Bali, Thailand and India, would
eventually traveled through Nepal. Tourists
soon learned the existence of "magic
mushrooms" in Nepal and found that they were
available in and around the mountain village
of Pokhara. Schroeder and Guzmán (1981) noted
that travelers in Pokhara consumed entheogenic
fungi for ludible purposes yet failed to

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confirm whether the tourist harvested their
own discovered fungi or if they were
purchasing the fungi from local native
nhabitants. i
Indonesia (Dutch East Indies): Sumatra
and Java
Some tourists have reported that "magic
mushroom" omelettes and "mushroom smoothies"
are available at some resorts in Sumatra and
Java. Three species of entheogenic fungi have
been identified from Indonesia. The first is
Panaeolus ater (Lange) Kuehner and Romagnesi.
Ola'h (1970) originally detected psilocybin in
this species and listed it as psilocybian.
Singer and Smith (1958) and Guzmán (1983)
reported the presence of psilocybin in
Psilocybe subaeruginascens var.
subaeruginascens from Java but an exact
analysis of this species was not described.
Although C. cyanescens has not been
botanically reported from Sumatra and Java,
photographs that resembled Copelandia species
were observed and macroscopically identified
by JWA. One tourist presented JWA with a
series of photographs of "magic mushrooms"
taken at a tourist restaurant on Samosir
Island in Lake Toba, Sumatra. The tourist
claimed that the mushrooms are prepared and
served in omelettes, pizzas, and "smoothies"
to tourists who request them. They are
available to tourists in Jakarta and at
Parangtritis Beach in Jogyakarta, Central Java
and have been mentioned as available at
resorts along the Surabaya coast.

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Bali
Schultes and Hofmann (1980 [1973]) first
reported that entheogenic mushrooms were being
served to tourists at festivals and
celebrations on Bali Island. Copelandia
cyanescens (Berk. Et Br.) Sacc., were the
first psychoactive fungi identified from Bali
by French mycologist, Roger Heim. Later,
Schultes and Hofmann (1973) also described
them from Bali. In the spring of 1978, an
ephemeral magazine published an article titled
"King Wong: Mushrooms in Bali (Head magazine,
January, 1978). A photograph of P. cubensis
accompanied this article. It should be noted
that P. cubensis has not been identified from
Bali. It is possible that P. cubensis may
occur there naturally since it is known of in
similar environments throughout the region.
But as of 2009, no one has yet identified it
from Bali.
Schultes and Hofmann (1973) also noted
that Balinese natives were observed
cultivating mushrooms on manure in their
gardens. Later observations by JWA (1991)
revealed that some Balinese natives harvested
entheogenic fungi which appear naturally in
the dung of cattle and buffalo after heavy
rains. In regards to the suspected use of
these fungi by Balinese natives, it appears
that some use among young native females does
occur but only when tourists date what are
referred to as "little sisters" (local native
girls). "Little sisters" are advertised in
flyers (printed sheets of paper) at bungalow

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23
resorts in and around Kuta beach as being
"available on request." Apparently, some
tourists who date local native girls have
influenced some of the young native ladies
into joining them in their indulgent mushroom
habits.
While native use of entheogenic mushrooms
in Bali is minimal, Dr. Stanley Krippner of
the Saybrook Institute in San Francisco
reported that "the use of [magic] mushrooms is
counter to Balinese tradition because of their
origin in animal feces [and] none of the
shamans and healers I met used them."
Krippner further notes, "the government has
discouraged further sale of the omelettes due
to a few adverse reactions (Krippner, pers.
comm. to JWA, 28 Dec 1989)." Furthermore,
Thong et al. (1993) have noted that "mind-
altering substances such as psychedelic
plants, alcohol, and even betel nut and
tobacco have been used in various societies.
These substances play little or no role in
Bali, despite the presence of psychedelic
mushrooms (jamur tahi sapi in Balinese) on the
island. The effects of the mushrooms are
referred to as legehin or dizziness; they are
shunned by most Balinese who have a cultural
dislike of anything that disorients them and
threatens their sense of balance."
As noted earlier, for more than twenty-
five years, mushroom smoothies, omelettes and
pizzas and other food and/or beverage
preparations, have been served to thousands of
tourists on holiday in and around Kuta Beach
in Bali and at resorts situated along the
Surabaya coast. Recent communications with

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24
tourists (Pers. Comm. to JWA, 1991) and a
recent article by Mood (1988), confirm that
"magic mushrooms" are still available in Bali.
In December of 1992, a German traveler
confided to one of the authors (JG) that he
had recently visited numerous restaurants on
Bali Island that still offered food and
beverages containing entheogenic mushrooms (C.
cyanescens). This traveler had previously
visited Bali many years before and noticed
that since his last visit many new restaurants
had opened for business. The traveler
reported that some of the new restaurants
offered food items containing "magic
mushrooms." However, there appeared to be
fewer tourists on the island than on previous
visits. The traveler also assumed that the
lack of recent tourism occurred since many
foreigners were probably aware that
entheogenic fungi occurred naturally in their
own countries including America, Great
Britain, Germany, and other European countries
(Gartz, 1993).
Foreign tourists in Bangkok who had
recently vacationed on Bali mentioned that
surfers at Kuta beach often consumed mushrooms
prior to surfing; one tourist claimed that the
waves were easier to handle when high on the
mushrooms (i.e., see Allen and Merlin, 1989;
Allen, Merlin and Jansen, 1991). This is very
difficult to explain in pharmacological terms.
Kuta Beach is only two miles from Denpasar
International Airport. Just forty yards from
the central intersection of Kuta is the
"Garden Restaurant." Here one may purchase a

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25
variety of Mushroom meals and beverages. For
instance, mushroom soup is available for $1.60
(1500 Rupiahs). Each mushroom food offering
is available in two doses (full strength, as
noted above, or for half strength for $0.85
cents (800 Rp.). A mushroom "smoothie" is
$1.60 and a mushroom pizza is $1.80 (1750 Rp.)
or $0.80 cents without the mushrooms (Mood,
988). 1
Borneo
An anthropology student at the East-Asian
studies program at the University of Hawaii
informed the senior author of this paper,
"friends of his working who were working with
him in Borneo were consuming psychoactive
fungi from manure." The anthropology student
described the fungi as resembling specimens of
"blue meanies" similar to ones collected in
Australia. Most likely the fungi belong to
he genus Copelandia.
t
Samoa
In Samoa, only one variety of entheogenic
fungi, C. cyanescens, has been identified. It
is also possible that the very similar
Copelandia tropicalis (Ola'h) Singer and Weeks
grows here and elsewhere. The recreational
use of Copelandia cyanescens among the younger
generation of Samoans in and around the
capital city of Apia is common.
Although some natives of Samoa,
particularly the younger generation, often
indulge in entheogenic fungi, most adults

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26
consider such use to be harmless and only look
at it as a passing fad. According to Cox
(1981), the fungi are known by young Western
Samoans as Taepovi meaning "cow dung." The
mushrooms appear in the dung of four legged
ruminants after heavy rains and are common in
grazing lands throughout Western Samoa. Some
Samoans have been observed harvesting
entheogenic fungi from manure on grasslands
surrounding the local Mormon Church (Cox,
1981). There is no evidence that suggests any
past cultural use of entheogenic fungi in
Samoa since cattle were only recently
introduced into the islands during the last
two centuries.
The ludible consumption of Copelandia
cyanescens by young adults in Samoa appears to
be restricted to native use; however, it is
probable that some natives would cater to
tourists who professed an interest in
obtaining the fungi.
The Philippine Islands
One Psilocybe and two varieties of
Copelandia have been identified from the
Philippine Islands. They include P. cubensis,
C. cyanescens and C. tropicalis (Wasson, 1962;
Ola'h, 1969, 1970). However, more varieties
probably occur there which have not been
botanically identified. Regarding the
occurrence in the Philippine Islands of
Psilocybe cubensis, Wasson (1962) wrote that
it occurred in the "Philippines where it is
not eaten" [by native peoples].

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A recent publication intended for tourist
use indicates that entheogenic fungi are
currently popular with tourists on Calvary
Hill in the Salgada district (see The Insight
Guide to the Philippines, 1989). Although
Filipino people gather and consume many
varieties of edible fungi, there is no
indication that native Filipino people once
consumed entheogenic fungi traditionally.
Thailand
Several species of entheogenic fungi have
been identified from Thailand. They include:
P. cubensis, P. subcubensis, P. samuiensis,
and at least three varieties of Copelandia
species (Allen and Merlin, 1992a; Guzmán et
al., 1993). It is also possible that other
species may occur in Thailand that have not
yet been botanically identified. During the
past ten years, the senior author has found
several new varieties of psilocybian fungi.
As throughout South Asia and Southeast
Asia, many tourists come to Thailand in search
of their choice of drugs. "Ganja" (cannabis)
is the most common of the illicit drugs used
in Thailand. This is followed by "opium"
and/or "heroin." "Magic mushrooms" are also
popular and are just as available as the
former two illicit drugs mentioned above.
Each day in Northern Thailand, more then
80 groups of tourists (6-8 people in each
group), embark on a pilgrimage to visit
several of the various hill tribe peoples
living in and around the golden triangle. A

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large majority of these foreign trekkers are
only interested in visiting tribal groups (in
the "Golden Triangle") where opium is
cultivated (i.e., Hmong [Meo], Ahka, Lisu,
Yao, Lahu, etc.). Many trek through streams
and over mountains, ride elephants, and raft
through jungle rivers, just to find and smoke
the pipe of their dreams; opium.
In the Southern peninsula of Thailand,
among the many coastal and island resorts
situated in and along the coastal regions of
the Gulf of Siam and the Andaman Sea; many
tourists eventually seek out the "magic
mushrooms" or the omelettes which they have
read about in tourist oriented publications or
heard of from their friends. Although
entheogenic fungi are common in the southern
regions and beachside resorts of Thailand, the
fungi are also known of in and around Bangkok
and the North and Central Plains regions;
including Chang Dao, Changmai, and Sukhothai.
Allen and Merlin (1992a) recently reported
that several popular Thailand tourist oriented
publications mentioned the availability of
"magic mushrooms" and "magic mushroom
omelettes." These guides have provided
detailed descriptions regarding the dangers
associated with widespread entheogenic fungi
use among tourists.
Recently, several new English language
Thai tourist guide books have reported some
interesting observations and anecdotes
concerning problems related to dysphoric
reactions in tourists allegedly after
consumption of "magic mushroom" omelettes.

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1. "Be especially careful with fun drugs on
Koh Samui--there are no measurements involved,
you don't know how much your taking, and what
you expect to be an hour or two of harmless
fun can well turn out to be 12 hours of
unmitigated hell which you'll just have to sit
out patiently (Kusy, 1991)."
2. "Stay away from magic mushrooms." These
psychedelic mushrooms have a long-term effect.
In some bungalows on Koh Samui travelers like
to eat omelettes with magic mushrooms. Local
people call them "het kee kwai" or buffalo
shit mushrooms, since that is where they grow
[notice the variation in the spelling of the
epithet "hed keequai"]. The short form is
"het khwai", or buffalo mushrooms." It should
be mentioned that the authors of this present
study are not aware of any tourist or Samui
native who uses this latter phrase.
As to the availability of the fungi, this
same tourist oriented guidebook further states
that "at first, the mushrooms grew only in the
wild. Later, when crowds of travelers pushed
the demands to psychedelic heights, local
entrepreneurs started to grow them. Some
farmers sell one kilogram of "het khwai" for
800 to 1000 baht [U.S. $32.00 to $40.00]."
This Thailand travel guidebook also warns of
the dangerous consequences of frivolous
mushroom ingestion by claiming that "many
travelers have suffered from overdoses and
poisonings.

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Psilocybe antioquensis – Angkor Wat
Cambodia

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Psilocybe cubensis (Earle) Singer

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Psilocybe semilanceata
Photo: Coutesy of Knarkkorven.
(Fr.:Secr.) P. Kumm.

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Psilocybe samuiensis Guzmán, Bandala & Allen

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Copelandia cyanescens (Berk. & Br.) Singer
Ban Phang Ka, Koh Samui, Thailand.

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According to TAT (Tourism Authority of
Thailand), the mushrooms contain poisonous
substances which can cause death (Krack,
1991)." There is no evidence in the medical
literature to support this latter statement
(see Allen, Merlin & Jansen, 1991).
3. In the same Thailand guidebook under the
section entitled Eating out; Krack (1991)
mentions that, "some restaurants serve the
famous magic mushrooms, psychedelic fungi with
long term effects. Be careful, they are not
as harmless as some people claim. Overdoses
are not good for the brain. One guy can
confirm that. They caught him offshore near
Nathon [the main port city on Koh Samui
island], swimming towards Surat Thani--80 km
away. Another guy went to Bangkok after a
mushroom trip, checked into a hotel, and went
for a walk. Not quite in control, he could
not find his hotel again, and wandered around
for 3 days before asking his embassy for
help."
4. Still yet, a third warning from Krack
(1991) regarding the possible consumption of
mushroom omelettes. This item is listed under
the heading of Beaches and Accommodations.
"Magic mushrooms are served in omelettes. If
you don't want to end up on a mushroom trip,
avoid all food with mushrooms. The Thai
government has considered putting the
mushrooms under the drug law to make their
consumption illegal." As noted in Allen and
Merlin (1992a), this law was enacted in
December of 1989.

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5. Fodor's Exploring Thailand reported the
following note regarding the availability of
"magic mushroom" omelettes in Thailand. "Koh
Samui use to be famous for mind-expanding
omelettes, but after several notorious
incidents that were too much even for the
liberal and tolerant Thais, the local police
were forced to act (Clutterbuck et al.,
1993)."
As early as the winter of 1989, JWA
observed (and photographed) signs and menus at
several bungalow resorts on the Thai Islands
of Koh Samed, Koh Samui and Phuket and at some
resorts situated long both of Thailand’s
mainland coastal regions. One resort sign at
Lamai Beach on Koh Samui Island advertised "We
Have Rooms, We Have Shrooms." Restaurants on
Koh Samed, Phuket, Koh Samui and Koh Pha-Ngan
listed "mushroom omelettes", "mushroom
smoothies", "mushroom soup or stew", Pizza's,
and "special cookies" on their menus. These
food preparations usually contain "hed
keequai" fungi (belonging to the genus
Psilocybe (Fr.) Quélet and possibly some
varieties of Copelandia Bresadola). At Bo
Phut beach on Koh Samui Island, a beer garden
offered bottles of "Mekong", a local whiskey,
mixed with mushrooms added to the bottle. The
beer garden owner labeled the whiskey bottles
with a sticker that read "for sex."
Allen and Merlin (1992a, 1992b) also
reported that some restaurants on Koh Samui
Island have served adulterated omelettes to
their patrons. It is possible that some of
the alleged adulterated mushroom omelettes may

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have been the cause of unnecessary dysphoria
and inappropriate behavior in some of the
tourists who consumed them. Some of the
adulterated omelettes may have contained a
more potent hallucinogen than that of
psilocybin (possibly LSD).
In Thailand, entheogenic fungi can be
collected from dung located in rice paddy
fields where buffalo and cattle graze. They
may also occur along roads and trails where
water buffalo wander freely. Thai and Samui
native people generally refer to the harvested
entheogenic coprophilous species as "hed
keequai." The Thai word "hed" means mushroom
and "quai" means buffalo (B. bubalis). The
Thai native phrase "hed keequai" when
translated into English implies "mushroom
which appears after water buffalo defecates."
Furthermore, "hed keequai" refers to two
species (Psilocybe cubensis and/or Psilocybe
subcubensis).
While the phrase "hed keequai" generally
refers to a "mushroom which appears after
water buffalo defecates", Thai and Samui
native people have no phrase to describe or
differentiate the different varieties of
entheogenic coprophilous fungi known to occur
in the dung of cattle (Bos), known in Thailand
as "wua." JWA suggested that native Samui
mushroom collectors refer to cattle dung fungi
as "hed keewua" which, according to JWA,
should translate into English as "mushroom
which appears after cow defecates." On a
recent excursion to Koh Samui (August 1991),
some Samui native adults and children upon
seeing the author (JWA), began chanting "hed

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keewua" while they also laughed at the
silliness of the epithet.
Another dung inhabiting species common in
Thailand is Copelandia cyanescens. The latter
species is seasonal. It is not as common as
the two above-mentioned Psilocybes although
Copelandia species are common in Thailand,
neither Thai nor Samui natives do not refer
them to as “hed keequai”. However, Copelandia
cyanescens does grow abundantly, usually in
and around numerous buffalo arenas, but not
when the Psilocybe fungi appear in abundance
or dominate a particular field. The
entheogenic fungi season occurs with the first
monsoon rains in mid to late May through
October and the mushrooms may continue to grow
as late as December and January.
Allen and Merlin (1992b) also reported
that a recently enacted Thai law (December,
1989) prohibits the use, possession, and sale
of "hed keequai" fungi in Thailand. This
enactment of a law proscribing magic mushrooms
was created due to the many dysphoric
reactions by tourists who ingested mushroom
omelettes and because of numerous complaints
from Samui natives regarding fungi related
shenanigans and problems created by
intoxicated tourists. However, as previously
noted, some of the dysphoric reactions
reported by hospitals and clinics on Koh Samui
were obviously the results of the consumption
of adulterated omelettes. Although the fungi
are currently illegal in Thailand, with severe
fines and prison terms proscribed for personal
use, possession and/or sales, this has not
deterred local native farmers (cattle tenders

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and/or rice paddy field workers) or their
children who harvest and market the mushrooms
to tourists and resort restaurants from
earning a few extra "bahts" (1 "baht"= .04¢
cents, U.S.).
Furthermore, some German immigrants who
reside on Koh Samui Island also collect and
sell entheogenic fungi (hed keequai) to
friends and/or other tourists and some mail
small parcels of the entheogenic mushrooms to
friends and relatives in Germany.
Although mushroom omelettes and
"smoothies" are no longer offered on
restaurant menus in Thailand or Bali, they are
still available if asked for.
As noted above, although the fungi are
illegal, in the eyes of many Thai's, this law
is ignored. The author's of this study are
not aware of a single tourist or Thai native
who has been prosecuted or convicted for use,
possession and/or sale of the fungi.
Mushroom Festivals
European hippies, German immigrants, and
foreign travelers, all from various origins,
who enjoy the many resort areas in Thailand,
frequently travel through India, Nepal,
Indonesia, and Bali. Many of these foreign
travelers often lubibly consume "magic
mushroom" omelettes. Koh Pha-Ngan (population
6,000) is a tiny island situated 12 km north
of Koh Samui. Each month during the full
moon, a mushroom festival is celebrated.

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During this Sequelae, known locally by
tourists and natives as the "Festival of the
mushrooms", "hed keequai" fungi are ingested
by foreign tourists vacationing on that
island. One tourist who attended such a
festival on Koh Pha-Ngan Island viewed the
nature of his experience on the island as "out
worldly", claiming that Thailand was not like
any other country he had ever visited but was
more like another planet.
Mushroom festivals are not uncommon
amongst groups of young travelers or foreign
immigrants residing in some regions of South
Asia and Southeast Asia. During these
festivals, native inhabitants have been
observed indulging in entheogenic fungi and
smoking ganja (Cannabis) at some of the
gatherings. Native use of entheogenic
mushrooms appears to be more popular among the
female population; especially among those
girls who date and mate with tourists.
Children also tend to mimic and relate to the
tourist by munching on a few mushrooms or by
attempting to smoke the mushrooms in pipes
made of bamboo (see Allen and Merlin, 1992a).
This has no effect because psilocybin as a
salt is not volatile and psilocin oxidizes.
Mushroom festivals are also common in
parts of India, Bali (Schultes and Hofmann,
1980; Wälty, 1981), the British Isles (Harries
& Evans, 1981; Peden et al., 1982), and other
European countries (Gartz, 1993).

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India
India is a very large country, one
comprised of many different climates, thereby
providing ideal climatic environments for the
growth of several varieties of psychotropic
fungi. It is also probably the largest cattle
pasture in the world. Cows are sacred in
India and are allowed to roam freely across
the land. So far only five species of
psilocybian fungi have been botanically
reported from India. They include: Panaeolus
subbalteatus (Sarbhuy & Daniel, 1981);
Psilocybe semilanceata, reported from Pune,
India (Bhide et al., 1987); C. cyanescens from
Bengal (Bose, 1919-1928, 1920: Butler and
Bisby, 1931) and recently from Madras on the
Southeast coast of India (Gerhardt, 1990).
While the two above mentioned species known by
Europeans living on the West Coast of India,
tourists probably consume them for
recreational purposes. The following two
species are not well known of and most
assumingly not used in India for their
psychoactive effects. Psilocybe atrobrunnea
is reported to occur in Bhubaneshwar, Orissa,
India (Sinha and Padhi, 1978) but contains no
active indoles (Christiansen et al., 1981,
1984). Another species belonging to the
genera Inocybe, Inocybe corydalina (Sathe and
Sasangam, 1977) was just recently identified
as a psilocybin-containing mushroom (Gartz,
1986; Stijve and Kuyper, 1985; Stijve et al.,
1985).
At first there seemed to be some mystery

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regarding the presence of P. cubensis and/or
P. subcubensis in India. Reports from
tourists indicate that P. cubensis does occur
in India; But now there botanical records
documenting the occurrence of P. cubensis on
that continent. Terence McKenna (1988) was an
early pioneer who questioned the existence of
P. cubensis in India by stating that there is
a "lack of confirmation in India of the
presence of Psilocybe cubensis or other
psilocybin-containing mushrooms." As noted
above, there are other psilocybian species
that have been botanically identified from
India.
Wasson (Forte, 1988), wrote, "Stropharia
cubensis was known to tribals and sudras" and
wondered if that species was "responsible for
the elevation of the cow to a sacred status."
Wasson (1982) first reported on Stropharia
cubensis from India in 1970 in an article of
which he was co-author along with Roger Heim.
In 1965, Wasson was in Dumka in the Santal
Parganas in the Indian state of Bihar. An
informant, a widow of a Lutheran pastor,
described a fungus to Wasson, as "(big,
growing only in dung mostly of cattle, and
white reaching an intense cream color in the
umbonate center)." Wasson noted that the
description tallied with Stropharia cubensis
(Wasson, 1982:595).
Two years later, while during another
expedition to India, this time in the Simlipal
Hills of Nawana in the Indian state of Orissa,
Wasson met with the chief of the village who
also described the same mushroom from the dung

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of cattle. Wasson claimed that the chief’s
description of the mushroom was similar to the
one from the Lutheran pastors widow.
One point of interest which has as yet not
been followed up on were Wassons remarks
regarding the painted designs in many of the
Santal houses which Wasson visited in. Wasson
wondered, "Does its [Stropharia cubensis]
entheogenic virtue account for the colored
geometrical designs, endlessly varied that
decorate the exteriors of many Santal houses."
Reports from foreign travelers (JWA,
unpublished notes, 1989-1991) indicate that
full moon mushroom festivals and other illicit
drug festivals such as the ones celebrated on
Koh Pha-Ngan in Thailand are also held in
India. Goa, a large European tourist
populated district on the west coast of India
is known by foreign travelers as a center of
drug consuming activity for many trekkers and
tourists who visit Goa.
Several tourists (JWA, Pers. Comm., 1991)
visiting the Thai European district of
Bamlumphu have mentioned that tourists and
travelers in Western India often attend "full
moon" drug festivals, including a small
population of European "hippies” who reside in
Goa and belong to the drug sub-culture that
exists there.
Recently, Mark D. Merlin, a professor of
the University of Hawaii's General Science
Department (December, 1992), reported that
magic mushrooms were offered for sale to him
while he traveled south of Goa along the

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Western coast of India. However, Dr. Merlin
was unable to examine the mushrooms to
determine and confirm whether the mushroom
vendor had real "magic mushrooms" or not.
Furthermore, a young female student at the
University of Hawaii related to one of the
authors (JWA), the presence of the "infamous
mushroom women" who gathered magic mushrooms
in the woods near her village in Tamilnadu
State and then sell them to tourists.
According to this student, these women
supplement their income by collecting "magic
mushrooms" in the Western Ghat Mountains
during the two monsoon seasons. Besides
gathering entheogenic fungi for profit, the
mushroom ladies regularly gathered wild
berries, edible mushrooms and firewood. The
student informed the senior author that
European travelers, trekkers, and freaks
referred to her home village (town) of
Kodaikanadu in the Indian state of Tamilnadu
as "mushroom city." She reported that
psychoactive mushrooms were common in rain
forest clearings near her village in the
Western Ghat Mountains and that the mushrooms
occurred in grass growing in Gaur and cow
manure (see Gorman, 1995, for further
information). Gorman found a new species as
still unidentified and posted an image in Paul
Stamets, “Psilocybin Mushrooms of the World
(Stamets, 1996).”
Recent studies by Thomas et al.(2002), and
colleagues also revealed several psilocybian
species from the Indian State of Kerala:
Psilocybe karalensis sp. nov., and Psilocybe
wayanadensis sp. nov., are new psilocybian
species. Plus the first reports in India of

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two other psilocybian mushrooms, P.
subaeruginascens and P. subcubensis all from
Kerala, India. Furthermore, the non-active
species of Psilocybe pegleriana is also
eported from Kerala State in India. r
Nepal
Schroeder and Guzmán (1981) reported that
some tourists in Pokhara, Nepal, consumed
entheogenic fungi. The fungi were harvested
from the manure of four legged ruminants
(water buffalo). Schroeder was unable to mail
specimens for herbarium deposit because of
customs regulations. Guzmán macroscopically
identified the Nepalese fungi from photographs
and descriptions provided by Schroeder and
other tourists who had collected and ingested
the fungi while vacationing in Nepal.
According to Guzmán, the fungi were identified
as Psilocybe cubensis and/or Psilocybe
subcubensis. It was not reported whether
tourists or Nepalese natives collected the
fungi specimens. Years later, Guzmán and
Kasuya (2004), reported that one species of
Psilocybe is now recognized from Nepal. The
hallucinogenic species is: Psilocybe
subcubensis Guzmán. The studied showed that
the habitat and distribution of Psilocybe
subcubensis also occurred in manure examined
and harvested from Nepal Royal Chitwan
national park, near Sauraha, south of Rapti
River, in the tropical evergreen forest,
gregarious, on rhinoceros dung and dark
places inside the jungle.

OCCURRENCE AND USE
SACRED MUSHROOM STUDIES VOL. VI
46
Sri Lanka (Ceylon)
In his original monograph of The Genus
Psilocybe, Guzmán (1983) listed three species
of Psilocybe from Sri Lanka. Guzmán suggested
their possible psychoactivity based on their
tendency to stain blue when damaged. The
first species of entheogenic mushroom reported
from Sri Lanka was C. cyanescens and was
reported from this nation by Berkeley and
Broome in the late 1800's. Sri Lanka does
have a tourist boom of young Europeans and
most likely native peoples harvest this
mushroom for tourist consumption.
A final note on future research in
South and Southeast Asia
Although entheogenic fungi are not known
to have played a major role in the origins of
religion and in the current cultural heritage
existing in Indonesia, South Asia, and
Southeast Asia, some scholars have reported
that entheogenic fungi, presumably Amanita
muscaria (L.:Fr.) Hooker, was ritualistically
used in Asia and possibly Southeast Asia some
two thousand years ago (Wasson, 1968).
Mckenna (1988), along with Schroeder and
Guzmán (1981), suggest that P. cubensis may
have been influential in the cultural and
religious development of primitive societies
in both South Asia and Southeast Asia. All
three authors have suggested the possibility
that P. cubensis may have been the elusive
Soma mushroom mentioned in the text of the
ancient Rig Vida (Vedic scriptures). Wasson

THIRD WORLD COUNTRIES
SACRED MUSHROOM STUDIES VOL. VI
47
was sure of the presence of Psilocybe cubensis
in Bihar and Orissa, India. More research
into this region should be undertaken in order
to clarify these mysteries. Recently, a
private researcher in Southeast Asia has
turned up some beautiful images of mushrooms
on Bas-reliefs in India, Thailand and
Cambodia, to be published in a lengthy paper
on a 20-year follow-up of research in that
egion of the world (see Allen et al., 2009). r
Discussion
Over the past thirty-five years, the use
of entheogenic mushrooms has spread from
México and then across the ocean from one
continent to another. The non-traditional use
of entheogenic mushrooms by western
civilizations as a recreational drug has
become pandemic.
Native peoples of third world countries
help propagate the need for supply and demand
created by tourists seeking out these fungi.
This learned knowledge will continue to occur
as long as tourists visit these third world
countries. Although most countries have made
the possession, use, and sale of entheogenic
fungi illegal, such use will continue to grow
hrough the coming years. t
Conclusion
Entheogenic mushrooms are available in
food preparations in many third world
countries. This is a direct result of tourist
influence on third world peoples. Although

OCCURRENCE AND USE
SACRED MUSHROOM STUDIES VOL. VI
48
some third world countries have enacted laws
which prohibit the sale and consumption of
entheogenic mushrooms prepared in foods, this
has not deterred said sale or use.
The authors of this paper would like to
suggest that more field research be conducted
in South Asia and Southeast Asia, especially
in India, Indonesia, and the Philippine
Islands.
Additionally, the botanical identification
and confirmation verifying the existence of
Psilocybe cubensis and Psilocybe subcubensis
in India is now an important contribution to
the field of ethnomycology. The occurrence of
psychoactive mushrooms from the genera
Panaeolus, Conocybe, Inocybe, Pluteus and
Gymnopilus (Gartz, 1989, 1991) should also be
studied in these countries.
The authors of this paper are interested
in seeking private funding for research in
India, Asia and the Philippines and would
openly welcome any funding and/or participants
who would like to contribute and participate
in these investigations.

THIRD WORLD COUNTRIES
SACRED MUSHROOM STUDIES VOL. VI
49
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TABLE 1. Psychoactive fungi known to occur in
Indonesia, South Asia, and Southeast Asia.
India
Psilocybe aztecorum Heim emend. Guzmán var.
aztecorum (Natarajan & Raman,1983,
1985; Guzmán, 1995)
Psilocybe cubensis (Earle) Singer (Natarajan
& Raman, 1983)
Psilocybe gigaspora Natarajan & Raman
(Natarajan & Raman, 1985; Guzmán,
1995)
Psilocybe natarajan (=P. aztecorum var.
Bononi (Guzmán) Guzmán sensu
Natarajan & Raman (Guzmán, 1995)
Psilocybe pseudoaztecorum Natarajan & Raman

THIRD WORLD COUNTRIES
SACRED MUSHROOM STUDIES VOL. VI
(Natarajan & Raman, 1985; Guzmán,
1995)
Inocybe corydalina Quélet (Sathe & Sasangam,
1977)
Panaeolus subbalteatus (Berk. & Br.) Sacc.
India, Bengal
Copelandia cyanescens (Berk. & Br.) Singer
India, Bihar
Psilocybe cubensis (Earle) Singer
India, Bhubaneshwar
Psilocybe atrobrunnea (Lasch.) Gillet
India, Kerala
Psilocybe indica Sathe & Daniel (Sathe &
Daniel, 1980; Guzmán, 1995)
Psilocybe keralensis Thomas et al.
Psilocybe wayanadensis Thomas et al.
India, Madras
Psilocybe pseudoaztecorum Natarajan & Raman
(Natarajan & Raman, 1985; Guzmán,
1995)
Copelandia cyanescens (Berk. & Br.) Singer
India, Orissa
Psilocybe cubensis (Earle) Singer
India, Pune
Psilocybe semilanceata (Fr.:Secr.) P. Kumm.
Panaeolus papillionaceus (Fr.:Bull.) Quél
Sri Lanka (Ceylon)
Psilocybe goniospora (Berk. & Br.) Singer
Psilocybe lonchosporus (Berk. & Br.) Horak
ex Guzmán

OCCURRENCE AND USE
SACRED MUSHROOM STUDIES VOL. VI
Psilocybe ochreata (Berk. & Br.) Horak ex
Guzmán
Copelandia cyanescens (Berk. & Br.) Singer
Nepal, Pokhara
Psilocybe cubensis (Earle) Singer and/or
Psilocybe subcubensis Guzmán
Philippine Islands
Copelandia cyanescens (Berk. & Br.) Singer
Copelandia tropicalis (Ola'h) Weeks & Singer
Psilocybe cubensis (Earle) Singer
Viet-Nam
Psilocybe cubensis (Earle) Singer
Kampuchea (Cambodia)
Psilocybe antioquensis Guzmán
Psilocybe cubensis (Earle) Singer
Psilocybe samuiensis Guzmán, Bandala and Allen
Copelandia cambodgeniensis (Ola'h
et Heim) Weeks and Singer
Psilocybe tropicalis (Ola'h) Weeks and
Singer
Thailand
Psilocybe cubensis (Earle) Singer
Psilocybe subcubensis Guzmán
Psilocybe samuiensis Guzmán, Bandala and
Allen
Copelandia cambodgeniensis (Ola'h
et Heim) Weeks and Singer
Copelandia cyanescens (Berk. & Br.) Singer
Indonesia
Panaeolus Ater (Lange) Kuehner and Romagnesi

THIRD WORLD COUNTRIES
SACRED MUSHROOM STUDIES VOL. VI
Java
Psilocybe subaeruginascens Höhner var.
subaeruginascens
Copelandia cyanescens (Berk. & Br.) Singer
Bali
Copelandia cyanescens (Berk. & Br.) Singer
Borneo
Copelandia Sp.
Fiji
Psilocybe cubensis (Earle) Singer
Copelandia cyanescens (Berk. & Br.) Singer

OCCURRENCE AND USE
SACRED MUSHROOM STUDIES VOL. VI
Psilocybe cubensis – Na Muang Rice Paddie, Koh
Samui, Thailand

THIRD WORLD COUNTRIES
SACRED MUSHROOM STUDIES VOL. VI
Natural Bluing in Copelandia cyanescens
At Ban Nathon, Koh Samui, Thailand, Monastery

OCCURRENCE AND USE
SACRED MUSHROOM STUDIES VOL. VI
One Half hour of picking Copelandia cyanescens
at the Ban Thurian Buffalo (Kwai) Arena. Koh
Samui, Thailand.

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