The ancient evidence from indigenous use in the Americas come from Perú through the analysis of material remains mainly pollen, but also seeds or organic remains.The archeological record has shown a human relationship with Wachuma, including both T. pachanoi and T. peruvianus, which is at least 10,000 years old, a fact that, for now, makes San Pedro the most ancient psychoactive from an American source.

The history and ethnology of the plant in contemporary Mexico began in 1938 with the Swedish anthropologist Jean Bassett Johnson, who recorded its use among the indigenous Cuicatecos, and later, other researchers throughout the 20th century up to the present day observed it among Zapotecs, Nahuas, and Mazatecs. It is with the latter that important research has been carried out due to their close and extensive relationship with the plant and the continuity of various therapeutic and divinatory uses. (Cortina, 2021).

Anthropologist Peter Furst proposes thatd the front-facing female deity featured at the center of the Tlalocan or “Paradise of Tlaloc” mural (Image 1) at the pre-Colombian site TepantitIa, in the sacred city of Teotihuacan, is a metaphysical conception of the morning glory vine. He explains, responding to challenges, that a reinterpretation of the great 'tree' above the frontal deity in the so-called Tlalocan, or Paradise of Tlaloc, mural at TepantitIa, Teotihuacan, as a metaphysical conception of the morning glory vine, However this interpretation has been challenged.

Anadenanthera peregrina seeds are roasted and ground into a powder in a mortar or in a wooden platter; other instruments like pestles or spatulas help crush the seeds. Some bird bones with a “Y” shape have been used to inhale the powder through the nostrils. (Schultes, Hofmann, and Rätsch 1992, 119) There is not a single way to prepare cohobo snuff or a uniform list of ingredients. Different Indigenous traditions sometimes add lime from snail shells or cassava flour to the snuff concoction.

 In Quechua and Aymara languages, the word vilca signifies sacredness, and it is related with other cultural features, such as toponyms . The Dictionary of the Aymara language: First and Second Partscompiled and published in Lima ca 1612 explains: “Villca: The sun as it is was said in antiquity and now they said inti . . . Villca: Shrine dedicated to the sun and other idols . . . Villca is also a medicinal thing, or thing given to drink as a purge, for sleeping, and in the sleep would come the thief who had taken the estate belonging to the one who drank the purge, and recover his state; it was a sorcerer´s deception.” (Torres & Repke 2006)

The Nahuatl name peyotl can be translated “silk cocoon.” Hikuri—translated as “mirror” and “moon”—is another name for peyote in Huichol, the Wixárika language. Jikuli or Jiculí are names for peyote used by Raramuris or Tarahumaras, Coras, and Tepehuanes, all people, along with the others mentioned above, who maintain sacramental use of these cacti. Art historians have registered the sacramental use by Lipán Apaches in the plains of Northern Mexico and Texas, and by Teochichimecas, a wide-ranging nomadic people in Central Mexico. This entry will favor the Nahuatl name peyotl.

At this point it is not superfluous to remind that Mesoamerican cultures used different species of Psilocybe mushrooms and not the only one related with contemporary scientific names, because usually several species grows in their territories. In the case of Mixtec culture Psilocybe mexicana, Psilocybe caerulenscens and Psilocybe zapotecorum could be some of their ones chosen for sacramental uses.

The image depicts an encounter between a person eating the mushrooms and the Lord of Death, Mictlantecuhtli. In the painted image, a seated man consumes two psypsilocybechedelic mushrooms. Behind him another figure, a god, touches his head. Psilocybe is a genus of mushrooms, some of which contain psilocybin and psilocin. The seated man is in a trance, or he will soon enter a trance. “The three jade green mushrooms in front of the celebrant undoubtedly were painted in this colour to indicate their great value” (Schultes, Hofmann and Rätsch 1992, 162). 

Ayahuasca is a brew made from a blend of different plants: the Banisteriopsis caapi vine, which contains harmala alkaloids. (Naranjo 1967). Harmaline inhibits production of moniamine oxidase (MAO), and the Psychotria viridis (chacruna in Quecha language) shrub, whose leaves which contains Dimethyltriptamine  (DMT), a psychedelic principle. Yajé is also a recipe with Banisteriopsis caapi, but it uses the leaves of Diplopterys cabrerana which also are a source of DMT.