Ah, great discussion indeed.
I'll bet that a 'mental body' (that Namdrol mentioned) that is experienced in various Bardos—which isn't perceivable to ordinary physical sight during the Bardo between physical birth and death—could have its own 'mental-biology' or 'mental-physiology'.
About your mentioning of mushrooms, deepbluehum, I think that the following that Namdrol wrote is interesting:
In "Ayahuasca and Buddhism", Namdrol wrote:According to Garab Dorje, the purpose of using hallucinogens is to the see that the mind is malleable, not a fixed or permanent substance. So, in fact hallucinogens do have a use in Dharma, albeit an extremely limited and narrow one.
Namdrol wrote:So little has been published on the important Dzogchen tantras, that most people (apart from those literate in Tibetan who are not wasting their time translating repetitious sadhanas) really have very little idea what the true position of Dzogchen as a system is regarding this or that.
Oftentimes when a new book comes out I'll get all excited thinking it might have something along the lines of the root text of a major Dzogchen Tantra, only to see more Lam-Rim and Ngondro. Nothing against Ngondro; in fact if I had more means to, I would like to do extensive Ngondro. It's just that I don't know why many translators package books with titles that imply specific and/or more detailed Tantra or Dzogchen teachings, when actually the book is almost entirely Lam-Rim and Ngondro from cover to cover.
I'm currently working my way through Padmakara Translation Group's Treasury of Precious Qualities
by Jigme Lingpa, as H.H. the Dalai Lama recommended; although as much as I'm learning from it, I'm puzzled as to why the said translators have not yet published the main Tantra and Dzogchen sections of this work.
Wish I would have started learning Tibetan when I was younger.
I'm also very interested in the Lama Yangthig and the Khandro Nyingthig. And hopefully Richard Barron will soon complete Longchen Rabjampa's Seven Treasuries
(although to complain again, as much as his work is appreciated, it would be nice if he used at least the more well known Tibetan or Sanskrit terms in the main text, such as Vidya, Prajna, Jnana, gZhi, Ngowo, Rangzhin, etc.)