Ochraceocentrata "Ochras"

Previously misidentified as: Psilocybe natalensis or Psilocybe cubensis in some collections

Scientific identification: Psilocybe ochraceocentrata

Common nicknames: Ochras or Ochs (pronounced "oh-kras" or "ohks")

​

In the wild:​

Psilocybe ochraceocentrata is a newly described psychedelic mushroom species native to southern Africa. For years, some specimens were mistaken for Psilocybe cubensis or Psilocybe natalensis because of their similar physical characteristics.

​

Mycologist Alan Rockefeller's early DNA sequencing work helped bring attention to these differences. In preliminary comparisons, mushrooms circulating under the Natalensis name were reportedly observed to differ by seven nucleotides from P. cubensis samples, raising questions about whether they represented a distinct species.

In 2026, researchers formally described P. ochraceocentrata as a distinct species following genetic and microscopic analyses. Their findings identified it as the closest known wild relative of P. cubensis, with the two species sharing a common ancestor approximately 1.5 million years ago.

​

In its natural environment, P. ochraceocentrata has been documented in southern Africa, including Zimbabwe and South Africa. It is associated with grasslands, woodland habitats, and areas containing decomposing herbivore dung.

​

Key Characteristics

Appearance: P. ochraceocentrata typically produces slender stems and relatively small caps, often displaying pale yellowish-brown or ochre coloration concentrated toward the center. Bluish bruising may occur when its tissues are damaged.

​

Resilience: Cultivation communities frequently describe mushrooms circulated under the Natalensis or Ochras names as vigorous and adaptable. However, controlled research establishing superior contamination resistance or environmental tolerance remains limited.

​

Microscopic Features

• P. ochraceocentrata produces smooth, thick-walled spores that are generally ellipsoid in shape.

• One important microscopic distinction involves structures called cheilocystidia, specialized cells located along the edges of the gills. Researchers identified differences in these structures between P. ochraceocentrata and its close relative, P. cubensis.

​

​

​

​

​

​

​

​

​

​

​

​

​​

​

​​​

Potency

Psilocybe ochraceocentrata is frequently described within psychedelic communities as a particularly potent species, with anecdotal reports suggesting stronger effects than some Psilocybe cubensis varieties.

​

Although laboratory research has documented substantial variation in psilocybin and psilocin concentrations across Psilocybe species, there is currently insufficient published evidence to establish that P. ochraceocentrata consistently contains higher concentrations than P. cubensis.

​

​

​

​

​

​

​

​

​

​

​

​

​

References

1. Development of Psilocybe Mushroom Species Reference Material: Cultivation Parameters and Chemical Profiles. Journal of AOAC International. https://doi.org/10.1093/jaoacint/qsae129

2. Goff, R., et al. (2024). Determination of psilocybin and psilocin content in multiple Psilocybe cubensis mushroom strains using liquid chromatography–tandem mass spectrometry. Analytica Chimica Acta, 1288, 342161. https://doi.org/10.1016/j.aca.2023.342161

Traditional Cultural Usage of Psilocybe Ochraceocentrata

Cullen

​

The ceremonial usage of P. maluti mushrooms does not appear to be an isolated occurrence. Cullen very recently documented the usage of another species of fungus by another traditional cultural community. He found that different healers among communities of the Xhosa (the second largest ethnic group in South Africa) are using P. ochraceocentrata mushrooms (or what they refer to as ‘Inkokowane’) in a variety of ways in the Eastern Cape province.

Psilocybe ochraceocentrata mushrooms.

​

One Xhosa healer prepared it as a decoction with various roots and barks from the local environment, not to induce visions but as a tonic to treat a range of maladies, to help fortify vitality and strength, and to promote healing. This healer stated that they have been using this mushroom to do their work and provide them with insight as far back as they can remember.

​

Another Xhosa healer stated that he had feared ingesting the mushroom, but that he had overcome this fear on many occasions when consuming it, and that he always did so with purpose. He stated that when he needed guidance, he would ingest one to two dried mushrooms in order to convene with his ancestors.

Cullen was invited to participate in a 30-person strong ceremony (which he also had permission to document and record), involving ingestion of P. ochraceocentrata mushrooms with a Xhosa community. This is the first time a psychedelic mushroom ceremony has been recorded in Africa. Among the Xhosa, the primary purpose for using the mushroom in this way by the igqirha (diviners or shamans) was to act as a conduit to their ancestors, through which insight and guidance could be obtained.

​

Female healer singing. Cullen Taylor Clark.

​

The ceremony took place in the evening and into the night, and was an event that involved the whole local community when it came to the preparation of the ceremonial space (one of the healer’s homes) and gathering of necessary materials, such as the mushrooms, umqombothi (a thick, low-alcohol maize and sorghum beer), whiskey, candles, rice and chickens, with local diviners also summoned. (Only tiny – and optional – sips of the alcohol would be permitted during the mushroom ceremony, with some poured on the ground as an offering to the ancestors).

Young children were present and participated (but did not ingest the mushroom) to help strengthen the community link to their ancestors. The diviners checked through the mushrooms, putting aside choice specimens, and the ceremony was led by two healers (one male, one female).

​

The ceremony involved various ritualistic elements, such as the burning of herbs, the lighting of candles, fungal face painting, drumming, dancing, singing, storytelling, and intervals of silent reflection. The mushrooms were added to water in a cauldron, with the female healer inspecting the brew, chanting over it with the diviners until she deemed it ready for consumption.

​

Lighting of the candles. Cullen Taylor Clark.

​

The sacred South African herb imphepo was then burned to cleanse the ceremonial space. Another fungus was broken up and mixed with water, and ground up with a stone. The resulting paste was applied to the faces of all the ceremonial participants who would be imbibing the mushroom, and it was stated that this fungal application was vital for aligning and grounding the body in preparation for the journey ahead.

​

Fungal face painting. Cullen Taylor Clark.

​

Dancing followed drumming, which followed chanting, which followed storytelling in a cyclic flux. A shift in the drumming and humming from the diviners marked the initiation of the imbibing of the mushroom tea, with it being first drunk by the female diviner before being shared with the ceremonial participants. Dancing followed, after which singing gave way to speeches, which gave way to chanting. The ceremony was closed with some words from the male healer and three more songs.

This very recently documented case heralds the opening of another exciting new chapter in the story of the usage of Psilocybe fungi by cultures inhabiting the Southern African region. (More information on this can be found on Cullen's Patreon here.)

​

Reflections on Indigenous and Traditional Cultural Usage of Psilocybe Mushrooms

​

This is an expanding frontier of knowledge, but it appears that use of Psilocybe fungi is likely quite widespread among traditional cultural communities in Southern Africa. The ways in which the mushrooms are used – and the reasons for their use – in the Southern African traditional cultural context are quite varied and also distinct when comparing such usage to that of Indigenous Mexican groups such as the Mazatec, Mixtec, and Zapotec.

Mazatec-inspired ceremonial altar.

​

In a Mazatec context, mushrooms are principally used ritualistically to diagnose or alleviate illness, ascertain the whereabouts of a person or lost or stolen objects, or to seek guidance concerning a particular problem or difficulty. In the Bathoso context, the mushrooms are ingested by those seeking insight into spiritual questions, with the answers provided by the healer through interpreting the mushroom imbiber’s visions. The Xhosa use mushrooms as a tonic and ritualistically as a means to connect with their ancestors, seeking insight and guidance.

​

While the ritualistic elements and manner in which the mushrooms are used vary significantly between these different groups, one commonality shared between them is that the mushroom is used as a pathway to insight and guidance.

Mazatec elder curandera Don Natalia Martinez cleansing mushrooms in copal smoke. Chris Casuse.

Other commonalities shared by these different groups on both sides of the Atlantic are the degree of reverence with which the mushrooms are held and that such usage appears to be waning. Knowledge of mushroom lore is largely carried by the elders, with young people departing rural communities and heading to cities in search of work and the perceived perks of a more Western lifestyle.

​

This means that such practices are at risk of dying out, which may partly inspire a greater openness to share knowledge of mushroom lore with outsiders in some instances.