"present" to a condemned "past" in a clouded "future." I understood. This inebriation was a spaceflight, not of the outer but rather of the inner man, and for a moment I experienced reality from a location that lies somewhere beyond the force of gravity of time.
As I began again to feel this force of gravity, I was childish enough to want to postpone the return by taking a new dose of 6 mg psilocybin at 11:45, and once again 4
mg at 14:30. The effect was trifling, and in any case not worth mentioning.
Mrs. Li Gelpke, an artist, also participated in this series of investigations, taking three self-experiments with LSD and psilocybin. The artist wrote of the drawing she made during the experiment:
Nothing on this page is consciously fashioned. While I worked on it, the memory (of the experience under psilocybin) was again reality, and led me at every stroke. For that reason the picture is as many-layered as this memory, and the figure at the lower right is really the captive of its dream.... When books about Mexican art came into my hands three weeks later, I again found the motifs of my visions there with a sudden start....
I have also mentioned the occurrence of Mexican motifs in psilocybin inebriation during my first self-experiment with dried Psilocybe mexicana mushrooms, as was described in the section on the chemical investigation of these mushrooms. The same phenomenon has also struck R. Gordon Wasson. Proceeding from such observations, he has advanced the conjecture that ancient Mexican art could have been influenced by visionary images, as they appear in mushroom inebriation.
The "Magic Morning Glory" Ololiuhqui
After we had managed to solve the riddle of the sacred mushroom teonanácatl in a relatively short time, I also became interested in the problem of another Mexican magic drug not yet chemically elucidated, ololiuhqui. Ololiuhqui is the Aztec name for the seeds of certain climbing plants (Convolvulaceae) that, like the mescaline cactus peyotl and the teonanácatl mushrooms, were used in pre-Columbian times by the Aztecs and neighboring people in religious ceremonies and magical healing practices. Ololiuhqui is still used even today by certain Indian tribes like the Zapotec, Chinantec, Mazatec, and Mixtec, who until a short time ago still led a genuinely isolated existence, little influenced by Christianity, in the remote mountains of southern Mexico.
An excellent study of the historical, ethnological, and botanical aspects of ololiuhqui was published in 1941 by Richard Evans Schultes, director of the Harvard Botanical Museum in Cambridge, Massachusetts. It is entitled "A Contribution to Our Knowledge of Rivea corymbosa, the Narcotic Ololiuqui of the Aztecs." The following statements about the history of ololiuhqui derive chiefly from Schultes's monograph. [Translator's note: As R. Gordon Wasson has pointed out, " ololiuhqui" is a more precise orthography than the more popular spelling used by Schultes. See Botanical Museum Leaflets Harvard University 20: 161-212, 1963.]
The earliest records about this drug were written by Spanish chroniclers of the sixteenth century, who also mentioned peyotl and teonanácatl. Thus the Franciscan friar Bernardino de Sahagun, in his already cited famous chronicle Historia General de las Cosas de Nueva Espana, writes about the wondrous effects of ololiuhqui: "There is an herb, called coatl xoxouhqui (green snake), which produces seeds that are called ololiuhqui. These seeds stupefy and deprive one of reason: they are taken as a potion."
We obtain further information about these seeds from the physician Francisco Hernandez, whom Philip II sent to Mexico from Spain, from 1570 to 1575, in order to study the medicaments of the natives. In the chapter "On Ololiuhqui" of his monumental work entitled Rerum Medicarum Novae Hispaniae Thesaurus seu Plantarum, Animalium Mineralium Mexicanorum Historia, published in Rome in 1651, he gives a detailed description and the first illustration of ololiuhqui. An extract from the Latin text accompanying the illustration reads in translation: " Ololiuhqui, which others call coaxihuitl or snake plant, is a climber with thin, green, heart-shaped leaves.... The flowers are white, fairly large.... The seeds are roundish. . . . When the priests of the Indians wanted to visit with the gods and obtain information from them, they ate of this plant in order to become inebriated. Thousands of fantastic images and demons then appeared to them...." Despite this comparatively good description, the botanical identification of ololiuhqui as seeds of Rivea corymbosa (L.) Hall. f. occasioned many discussions in specialist circles. Recently preference has been given to the synonym Turbina corymbosa (L.) Raf.
When I decided in 1959 to attempt the isolation o the active principles of ololiuhqui, only a single report on chemical work with the seeds of Turbina corymbosa was available. It was the work of the pharmacologist C. G. Santesson of Stockholm, from the year 1937. Santesson, however, was not successful in isolating an active substance in pure form.
Contradictory findings had been published about the activity of the ololiuhqui seeds.
The psychiatrist H. Osmond conducted a self-experiment with the seeds of Turbina corymbosa in 1955. After the ingestion of 60 to 100 seeds, he entered into a state of apathy and emptiness, accompanied by enhanced visual sensitivity. After four hours, there followed a period of relaxation and well-being, lasting for a longer time. The results of V. J. Kinross-Wright, published in England in 1958, in which eight voluntary research subjects, who had taken up to 125 seeds, perceived no effects at all, contradicted this report.
Through the mediation of R. Gordon Wasson, I obtained two samples of ololiuhqui seeds. In his accompanying letter of 6 August 1959 from Mexico City, he wrote of them:
. . . The parcels that I am sending you are the following: . . .
A small parcel of seeds that I take to be Rivea corymbosa, otherwise known as ololiuqui well-known narcotic of the Aztecs, called in Huautla "la semilla de la Virgen."
This parcel, you will find, consists of two little bottles, which represent two deliveries of seeds made to us in Huautla, and a larger batch of seeds delivered to us by Francisco Ortega "Chico," the Zapotec guide, who himself gathered the seeds from the plants at the Zapotec town of San Bartolo Yautepec....
The first-named, round, light brown seeds from Huautla proved in the botanical determination to have been correctly identified as Rivea (Turbina) corymbosa, while the black, angular seeds from San Bartolo Yautepec were identified as Ipomoea violacea L.
While Turbina corymbosa thrives only in tropical or subtropical climates, one also finds Ipomoea violacea as an ornamental plant dispersed over the whole earth in the temperate zones. It is the morning glory that delights the eye in our gardens in diverse varieties with blue or blue-red striped calyxes.
The Zapotec, besides the original ololiuhqui (that is, the seeds of Turbina corymbosa, which they call badoh), also utilize badoh negro, the seeds of Ipomoea violacea. T.
MacDougall, who furnished us with a second larger consignment of the last-named seeds, made this observation.
My capable laboratory assistant Hans Tscherter, with whom I had already carried out the isolation of the active principles of the mushrooms, participated in the chemical investigation of the ololiuhqui drug. We advanced the working hypothesis that the active principles of the ololiuhqui seeds could be representatives of the same class of chemical substances, the indole compounds, to which LSD, psilocybin, and psilocin belong.