Early magic-mushrooms use till now.

History of Magic mushrooms use

Rock paintings in the Sahara of mushroom effigies date back to 7000
BC. Some scholars believe that Soma, the drink mentioned in Vedic literature,
was derived from magic mushrooms. Albert Hofmann and Carl Ruck contend that
the Eleusinian Mysteries made use of magic mushrooms.

S. Odman, in 1784, first suggested that Nordic Vikings used fly-agaric
(Amanita muscaria) to produce their berserk rages. Supposedly, the Norse
took these mushrooms so that the effect came on during the heat of battle
or while at work. During the berserk rage they performed deeds which otherwise
were impossible. The rage started with shivering, chattering of the teeth,
and a chill. Their faces became swollen and changed color. A great rage
developed in which they howled like wild animals and cut down anyone in
their way, friend or foe alike. Afterward their mind became dulled and
feeble for several days.

Psilocybe mushrooms were a revered tradition in native Central American
cultures at the time of the European invasion, and have been in continuous
use up to the present time . Named teonanacatl in Nahuatl, “flesh
of the gods,” they have been employed for healing, divination, and
for intercession with the spirits. Since the beginning of colonial times
their use has been hidden due to persecution by the Christian church,
which branded all native religious practices and especially those employing
entheogenic sacraments as “devil worship.”

Around the middle of the 20th century two amateur western mycologists,
R. Gordon Wasson and his wife, Valentina Pavlovna, were admitted to these
secrets rites and became the first westerners to experience the agape
of this sacrament. The ceremony, known as a velada, Spanish for “vigil,”
took place in a Mazatec mountain village named Huautla de Jimenez, and
the shamaness who introduced the Wassons and a few of their friends to
the secret rites was named Maria Sabina. Later, as the village was overrun
with westerners seeking either god or kicks, she was to rue her action,
declaring “From the moment the foreigners arrived the ‘holy children’
[Mazatec euphemism for the mushrooms, which are otherwise not named directly]
lost their purity. They lost their force, they ruined them. Henceforth
they will no longer work. There is no remedy for it.”

Subsequently the Wassons wrote about their experiences, first in an article
in Life magazine, followed by various books. Their accounts triggered
a wave of experimentation with these mushrooms which resulted in their
eventual classification in the USA and international treaties as a Schedule
I drug.



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