The essay proposes that entheogenic mushrooms and shamanic experiences are encoded in the Khajuraho Temples of India. Erotic sculptures of Khajuraho have statues with limbs depicted in strange positions, separated from the body or with orientations that are anatomically impossible. These represent dismemberment experiences typical of shamanic and mystical initiation, a phenomenon with precedents in Hindu and Buddhist traditions. The central placement of mushroom depictions in the temple structures indicates that their identities should be sought among entheogenic mushrooms, but features that could distinguish entheogenic mushroom species are often ambiguous. Nonetheless, the centrality of their placement supports the entheogenic hypothesis. While the presence of multiple fungi and plant sources for soma seems likely, the argument for the originality of Amanita muscaria is made in assessing the principal names of the God Vishnu with respect to features of the mushroom. Various associations of the Gods at Khajuraho and other sites suggest the broad identification of Hindu Gods with entheogenic mushrooms. Icons of mushroom are also secretly encoded in the Khajuraho sculptures in association with the so-called vandalized or broken sculptures of Khajuraho. A repeated “figure 8” pattern suggests that the artists deliberately constructed them to appear vandalized in order to encode information depicting the early stage of A. muscaria and other entheogenic fungi. These encoded figures provide support for the argument that A. muscaria, Hindu God Vishnu, Jain Mahaveera, and the Buddha (and perhaps other Gods and Goddesses of Vedic/Jain/Hindu/Buddhist pantheon) could be interconnected. This paper concludes with an assessment of the implications of this entheogenic evidence for the reinterpretation of central aspects of religious beliefs and ideologies of India.