the fluidity of reality and sensory disorientation. Occasionally, there is vomiting, during which whole mushrooms may be regurgitated. Paradoxically, however, this often serves to intensify the otherworldly sensations of flight and entry to a ‘non-ordinary’ space.
Inwardly, the shaman, and those who partake of this sacrament, are now in communion with the gods.
According to one description at Erowid.org, which, perhaps, bridges the gap between outward effect and inward sensation, the impact of fly-agaric is that “the nerves are highly stimulated and the slightest effort of will produces very powerful effects. If one wishes to step over a small stick, he steps and jumps as if the obstacles were tree trunks. If a man is ordinarily talkative, his speech is now constant, and he involuntarily blurts out secrets, fully conscious of his actions and aware of his secret, but unable to hold himself in check. A man who is fond of dancing dances, and a music-lover sings incessantly. Others run or walk quite involuntarily, without any intention of moving”.
Two of the most interesting aspects of fly-agaric are that it retains its effectiveness almost permanently, and that its effects are easily transmitted to others, notably through ingestion of urine from the first person to eat the mushrooms. The same effect can be transmitted to a third, fourth or fifth person in exactly the same way.
In fact, the ability of the mushroom to act in this way may be partly at the root of the ‘Father Christmas’ myths that are observed in the Winter rituals of the West.
In the shamanic traditions of Siberia, the shaman would ingest fly-agaric in order to journey to the Sky