Wasson concluded from his experience that his working hypothesis about the roots of the religious experience in psychoactive fungi had been vindicated. “In man’s evolutionary past . . . there must have come a moment in time when he discovered the secret of the hallucinatory mushrooms. Their effect on him, as I see it, could only have been profound, a detonator to new ideas. For the mushrooms revealed to him worlds beyond the horizons known to him, in space and time, even worlds on a different plane of being, a heaven and perhaps a hell . . . One is emboldened to the point of asking whether they may not have planted in primitive man the very idea of a God.”
Whatever one thinks about this idea, it’s worth pointing out that Wasson came to Huautla with it already firmly planted and he was willing to subtly twist various elements of his experience there in order to confirm it. As much as he wants us to see María Sabina as a religious figure, and her ceremony as a form of what he calls “Holy communion,” she saw herself quite differently. The mushroom might well have served as a sacrament five hundred years earlier, but by 1955 many Mazatecs had become devout Catholics, and they now used mushrooms not for worship but for healing and divination—to locate missing people and important items. Wasson knew this perfectly well, which is why he employed the ruse he did to gain access to a ceremony: he told María Sabina he was worried about his son back home and wanted information about his whereabouts and well-being. (Spookily enough, he received what he discovered on his return to New York to be accurate information on both counts.) Wasson was distorting a complex indigenous practice in order to fit a preconceived theory and conflating the historical significance of that practice with its contemporary meaning. As Sabina told an interviewer some years later, “Before Wasson nobody took the mushrooms only to find God. They were always taken for the sick to get well.” As one of Wasson’s harsher critics, the English writer Andy Letcher, acidly put it, “To find God, Sabina—like all good Catholics—went to Mass.”
* * *
• • •
WASSON’S ARTICLE IN LIFE was read by millions of people (including a psychology professor on his way to Harvard named Timothy Leary). Wasson’s story reached tens of millions more when he shared it on the popular CBS news program Person to Person, and in the months to follow several other magazines, including True: The Man’s Magazine, ran first-person accounts of magic mushroom journeys (“The Vegetable That Drives Men Mad”), journeys for which Wasson supplied the mushrooms. (He had brought back a supply and would conduct ceremonies in his Manhattan apartment.) An exhibition on magic mushrooms soon followed at the American Museum of Natural History in New York.
Shortly after the article in Life was published, Wasson arranged to have some specimens of the Mexican mushrooms sent to Albert Hofmann in Switzerland for analysis. In 1958, Hofmann isolated and named the two psychoactive compounds, psilocybin and psilocin, and developed the synthetic version of psilocybin used in the current research. Hofmann also experimented with the mushrooms himself. “Thirty minutes after my taking the mushrooms,” he wrote, “the exterior world began to undergo a strange transformation. Everything assumed a Mexican character.” In 1962, Hofmann joined Wasson on one of his return trips to Huautla, during which the chemist gave María Sabina psilocybin in pill form. She took two of the pills and declared they did indeed contain the spirit of the mushroom.*
It didn’t take long for thousands of other people—including, eventually, celebrities such as Bob Dylan, John Lennon, and Mick Jagger—to find their way to Huautla and to María Sabina’s door.* For María Sabina and her village, the attention was ruinous. Wasson would later hold himself responsible for “unleash[ing] on lovely Huautla a torrent of commercial exploitation of the vilest kind,” as he wrote in a plaintive 1970 New York Times op-ed. Huautla had become first a beatnik, then a hippie mecca, and the sacred mushrooms, once a closely guarded secret, were now being sold openly on the street. María Sabina’s neighbors blamed her for what was happening to their village; her home was burned down, and she was briefly jailed. Nearing the end of her life, she had nothing but regret for having shared the divine mushrooms with R. Gordon Wasson and, in turn, the world. “From the moment the foreigners arrived,” she told a visitor, “the saint children lost their purity. They lost their force; the foreigners spoiled them. From now on they won’t be any good.”
* * *
• • •
WHEN THE NEXT MORNING I came downstairs, Paul Stamets was in the living room, arranging his collection of mushroom stones on the coffee table. I had read about these artifacts but had never seen or held one, and they were impressive objects: roughly carved chunks of basalt in a variety of sizes and shapes. Some were simple and looked like gigantic mushrooms; others had a tripod or four-footed base, and still others had a figure carved into the stipe (or stem). Thousands of these stones were smashed by the Spanish, but two hundred are known to survive, and Stamets owns sixteen of them. Most of the surviving stones have been found in the Guatemalan highlands, often when farmers are plowing their fields; some have been dated to at least 1000 B.C.
As Stamets carried the heavy stones, one by one, from their cabinet to the coffee table, where he arranged them with great care, he looked like an altar boy, handling them with the sobriety appropriate to irreplaceable sacred objects. It occurred to me Paul Stamets is R. Gordon Wasson’s rightful heir. (Wasson, too, collected mushroom stones, some of which I saw at Harvard.) He shares his radically mycocentric cosmology and sees evidence wherever he looks for the centrality of psychoactive mushrooms in culture, religion, and nature. Stamets’s laptop is crammed with images of Psilocybes taken not only from nature (he’s a superb photographer) but also from cave paintings, North African petroglyphs, medieval church architecture, and Islamic designs, some of which recall the forms of mushrooms or, with their fractal geometric patternings, mushroom experiences. I confess that try as I might, I often failed to find the mushrooms lurking in the pictures. No doubt the mushrooms themselves could help.
This brings us to Terence McKenna’s stoned ape theory, the epitome of all mycocentric speculation, which Stamets had wanted to make sure we discussed. Though reading is no substitute for hearing McKenna expound his thesis (you can find him on YouTube), he summarizes it in Food of the Gods (1992): Psilocybes gave our hominid ancestors “access to realms of supernatural power,” “catalyzed the emergence of human self-reflection,” and “brought us out of the animal mind and into the world of articulated speech and imagination.” This last hypothesis about the invention of language turns on the concept of synesthesia, the conflation of the senses that psychedelics are known to induce: under the influence of psilocybin, numbers can take on colors, colors attach to sounds, and so on. Language, he contends, represents a special case of synesthesia, in which otherwise meaningless sounds become linked to concepts. Hence, the stoned ape: by giving us the gifts of language and self-reflection psilocybin mushrooms made us who we are, transforming our primate ancestors into Homo sapiens.
The stoned ape theory is not really susceptible to proof or disproof. The consumption of mushrooms by early hominids would be unlikely to leave any trace in the fossil record, because the mushrooms are soft tissue and can be eaten fresh, requiring no special tools or processing methods that might have survived. McKenna never really explains how the consumption of psychoactive mushrooms could have influenced biological evolution—that is, selected for changes at the level of the genome. It would have been easier for him to make an argument for psychoactive fungi’s influence on cultural evolution—such as the one Wasson made—but evidently the fungi had more ambitious plans for the mind of Terence McKenna, and Terence McKenna was more than happy to oblige.
Stamets became good friends with McKenna during the last few years of his life, and ever since McKenna’s death (at age fifty-three, from brain cancer), he has been carrying the stoned ape’s torch, recounting McKenna’s theory in many of his talks. Stamets acknowledges the challenges of ever proving
it to anyone’s satisfaction yet deems it “more likely than not” that psilocybin “was pivotal in human evolution.” What is it about these mushrooms, I wondered, and the experience they sponsor in the minds of men, that fires this kind of intellectual extravagance and conviction?
The stories of myco-evangelists like McKenna read like conversion narratives, in which certain people who have felt the power of these mushrooms firsthand emerge from the experience convinced that these fungi are prime movers—gods, of a sort—that can explain everything. Their prophetic mission in life becomes clear: bring this news to the world!
Now consider all this from the mushroom’s point of view: what might have started as a biochemical accident has turned into an ingenious strategy for enlarging the species’ range and number, by winning the fervent devotion of an animal as ingenious and well traveled (and well spoken!) as Homo sapiens. In McKenna’s vision, it is the mushroom itself that helped form precisely the kind of mind—endowed with the tools of language and fired by imagination—that could best advance its interests. How diabolically brilliant! No wonder Paul Stamets is convinced of their intelligence.
* * *
• • •
THE NEXT MORNING, before we packed up the cars for our trip south, Stamets had another gift he wanted to give me. We were in his office, looking at some images on his computer, when he pulled off the shelf a small pile of amadou hats. “See if one of these fits you.” Most of the mushroom hats were too big for me, but I found one that sat comfortably on my head and thanked him for the gift. The hat was surprisingly soft and almost weightless, but I felt a little silly with a mushroom on my head, so I carefully packed it in my luggage.
Early Sunday morning we drove west toward the Pacific coast and then south to the Columbia River, stopping for lunch and camping provisions in the resort town of Long Beach. This being the first week of December, the town was pretty well buttoned up and sleepy. Stamets requested that I not publish the exact location where we went hunting for Psilocybe azurescens. But what I can say is that there are three public parks bordering the wide-open mouth of the Columbia—Fort Stevens, Cape Disappointment, and the Lewis and Clark National Historical Park—and we stayed at one of them. Stamets, who has been coming here to hunt azzies for years, was mildly paranoid about being recognized by a ranger, so he stayed in the car while I checked in at the office and picked up a map giving directions to our yurt.
As soon as we unloaded and stowed our gear, we laced up our boots and headed out to look for mushrooms. Which really just meant walking around with eyes cast downward, tracing desultory patterns through the scrub along the sand dunes and in the grassy areas adjoining the yurts. We adopted the posture of the psilocybin stoop, except that we raised our heads every time we heard a car coming. Foraging mushrooms is prohibited in most state parks, and being in possession of psilocybin mushrooms is both a state and a federal crime.
The weather was overcast in the high forties—balmy for this far north on the Pacific coast in December, when it can be cold, wet, and stormy. We pretty much had the whole park to ourselves. It was a stunning, desolate landscape, with pine trees pruned low and angular by the winds coming off the ocean, endless dead-flat sandy beaches with plenty of driftwood, and giant storm-tossed timbers washed up and jack-strawed here and there along the beach. These logs had somehow slipped out from under the thumb of the lumber industry, floating down the Columbia from the old-growth forests hundreds of miles upriver and washing up here.
Stamets suspects that Psilocybe azurescens might originally have ridden out of the forest in the flesh of those logs and found its way here to the mouth of the Columbia—thus far the only place the species has ever been found. Some mycelium will actually insinuate itself into the grain of trees, taking up residence and forming a symbiotic relationship with the tree. Stamets believes the mycelium functions as a kind of immune system for its arboreal host, secreting antibacterial, antiviral, and insecticidal compounds that protect the trees from diseases and pests, in exchange for nourishment and habitat.
As we walked in widening spirals and figure eights over the grassy dunes, Stamets kept up a steady mycological patter; one nice thing about hunting mushrooms is that you don’t have to worry about scaring them away with the sound of your voice. Every now and then he paused to show me a mushroom. Little brown mushrooms are notoriously difficult to identify, but Stamets almost always had its Latin binomial and a few interesting facts about it at his fingertips. At one point, he handed me a Russula, explaining it was good to eat. I only nibbled at the ruddy cap before I had to spit it out, it was so fiery. Evidently, offering newbies this particular Russula is an old mycologist hazing ritual.
I saw plenty of LBMs that might or might not be psilocybin and was constantly interrupting Stamets for another ID, and every time he had to prick my bubble of hope that I had at last found the precious quarry. After an hour or two of fruitless searching, Stamets wondered aloud if maybe we had come too late for the azzies.
And then all of a sudden, in an excited stage whisper, he called out, “Got one!” I raced over, asking him to leave the mushroom in place so I could see where and how it grew. This would, I hoped, allow me to “get my eyes on,” as mushroom hunters like to say. Once we register on our retinas the visual pattern of the object we’re searching for, it’s much more likely to pop out of the visual field. (In fact the technical name for this phenomenon is “the pop-out effect.”)
It was a handsome little mushroom, with a smooth, slightly glossy caramel-colored cap. Stamets let me pick it; it had a surprisingly tenacious grip, and when it came out of the ground, it brought with it some leaf litter, soil, and a little knot of bright white mycelium. “Bruise the stipe a bit,” Stamets suggested. I did, and within minutes a blue tinge appeared where I’d rubbed it. “That’s the psilocin.” I never expected to actually see the chemical I had read so much about.
The mushroom had been growing a stone’s throw from our yurt, right on the edge of a parking spot. Stamets says that like many psilocybin species “azzies are organisms of the ecological edge. Look at where we are: at the edge of the continent, the edge of an ecosystem, the edge of civilization, and of course these mushrooms bring us to the edge of consciousness.” At this point, Stamets, who when it comes to mushrooms is one serious dude, made the first joke I had ever heard him make: “You know one of the best indicator species for Psilocybe azurescens are Winnebagos.” We’re obviously not the first people to hunt for azzies in this park, and anyone who picks a mushroom trails an invisible cloud of its spore behind him; this, he believes, is the origin of the idea of fairy dust. At the end of many of those trails is apt to be a campsite, a car, or a Winnebago.
We found seven azzies that afternoon, though by we I mean Stamets; I only found one, and even then I wasn’t at all certain it was a Psilocybe until Stamets gave me a smile and a thumbs-up. I could swear it looked exactly like half a dozen other species I was finding. Stamets patiently tutored me in mushroom morphology, and by the following day my luck had improved, and I found four little caramel beauties on my own. Not much of a haul, but then Stamets had said that even just one of these mushrooms could underwrite a major psychic expedition.
That evening, we carefully laid out our seven mushrooms on a paper towel and photographed them before putting them in front of the yurt’s space heater to dry. Within hours, the hot air had transformed a mushroom that was unimpressive to begin with into a tiny, shriveled gray-blue scrap it would be easy to overlook. The idea that something so unprepossessing could have such consequence was hard to credit.
I had been looking forward to trying an azzie, but before the evening was over, Stamets had dampened my enthusiasm. “I find azurescens almost too strong,” he told me when we were standing around the fire pit outside our yurt, having a beer. After nightfall, we had driven out onto the beach to hunt for razor clams by headlight; now we were sautéing them with onions over the fire.
&nb
sp; “And azzies have one potential side effect that some people find troubling.”
Yes?
“Temporary paralysis,” he said matter-of-factly. He explained that some people on azzies find they can’t move their muscles for a period of time. That might be tolerable if you’re in a safe place, he suggested, “but what if you’re outdoors and the weather turns cold and wet? You could die of hypothermia.” Not much of an advertisement for azurescens, especially coming from the man who discovered the species and named it. I was suddenly in much less of a hurry to try one.
* * *
• • •
THE QUESTION I KEPT returning to that weekend is this: Why in the world would a fungus go to the trouble of producing a chemical compound that has such a radical effect on the minds of the animals that eat it? What, if anything, did this peculiar chemical do for the mushroom? One could construct a quasi-mystical explanation for this phenomenon, as Stamets and McKenna have done: both suggest that neurochemistry is the language in which nature communicates with us, and it’s trying to tell us something important by way of psilocybin. But this strikes me as more of a poetic conceit than a scientific theory.
The best answer I’ve managed to find arrived a few weeks later courtesy of Paul Stamets’s professor at Evergreen State, Michael Beug, the chemist. When I reached him by phone at his home in the Columbia River Gorge, 160 miles upriver of our campsite, Beug said he was retired from teaching and hadn’t spent much time thinking about Psilocybes recently, but he was intrigued by my question.
How to Change Your Mind Page 12