This is my third post on my experience with the medicinal brew ayahuasca in San Roque, Peru. In my two previous posts (Ayahuasca Visions: The First Experience, and Ayahuasca: “La Medicina”) I provided background information on ayahuasca and described my first experience in an ayahuasca ceremony. In this post I will relate my second and third experiences in the ayahuasca ceremonies and include information on the Quechua and Shipibo cultures who discovered ayahuasca and still practice ayahuasca shamanism.
My second ayahuasca ceremony was a celebration of my life. First I had visions of all my family and friends, past and present. These visions filled me with joy and I extended blessings and felt gratitude to each and every one. If a sad or otherwise negative thought started to creep in, it was immediately replaced with joy and gratitude. Next, I re-experienced moments of rapture in my life; everything from football plays, to moments in nature, to my son’s birth, to being accepted to graduate school. My whole life may have passed before my eyes. During this ceremony I felt as if I had more control of my body and it was easier to come down off of the medicine. Once again, both shamans were there, Antonio and Virginia, and there were also two other novices. Like the first time, I had diarrhea afterwards, but this time I did not vomit.
My third ceremony took place in the morning. Virginia was not there and it was me, Antonio, and the other two novices. This ceremony was a sensory trip. The music and icaros were especially vivid and I felt as though I could see and feel the sounds. At one point Antonio stood above me with a seed shaker and large bird feather and the sounds and motions were amazing. There was a butterfly which kept flying around me and landing on me and the movement of air from its wings felt like an enormous eagle was just above me. At one point I had a thought that the explosion of language which modern humans experienced was the result of trying to describe what one experienced in altered states of consciousness. After the ceremony I sat by the river singing songs, including my non-English language ayahuasca song. I laid down in the river for quite some time and it was a very powerful feeling. Then I walked up to the kitchen where Carmelita had a wonderful meal awaiting- I didn’t fell hungry, but it was a pleasure eating.
I am still amazed at the power of these two plants, neither one of which works its magic on its own. How did the Quechua and Shipibo figure out how to mix these two plants together? It is one of the great profound accomplishments of humankind.
The Shipibo are an indigenous people along the Ucayali River in the Amazon rainforest in Peru. Many of their traditions are still practiced, such as ayahuasca shamanism. Shamanistic visions have inspired artistic tradition and decorative designs found in their clothing, pottery, tools and textiles. Some of the urbanized people live around Pucallpa in the Yarina Cocha, an extensive indigenous zone. Most others live in scattered villages over a large area of jungle forest extending from Brazil to Ecuador. Shipibo women make beadwork and textiles, but are probably best known for their pottery, decorated with maze-like red and black geometric patterns. While these ceramics were traditionally made for use in the home, an expanding tourist market has provided many households with extra income through the sale of pots and other craft items. They also prepare chapo, a sweet plantain beverage. Their homeland has been affected by drought and flooding, having a detrimental effect on agriculture. The Shipibo are noted for a rich and complex cosmology, which is tied directly to the art and artifacts they produce. The Shipibo are threatened by severe pressure from outside influences such as Christian missionaries, oil speculation, logging, narco-trafficking, and conservation.
Quechua is the collective term for several indigenous ethnic groups in South America who speak the Quechua language. The speakers of Quechua, who total some 4.4 million people in Peru, have an only slight sense of common identity. The various Quechua dialects are in some cases so different that no mutual understanding is possible. Quechua was not only spoken by the Inkas (which is the Quechua spelling of Inca), but also by long-term enemies of the Inca Empire. These include the Huanca (Wanka is a Quechua dialect spoken today in the Huancayo area) and the Chanka (the Chanca dialect of Ayacucho) of Peru, and the Kañari (Cañar) in Ecuador. Quechua was spoken by some of these people, for example, the Wanka, before the Inkas of Cusco, while other people, especially in Bolivia but also in Ecuador, adopted Quechua only in Inka times or afterward. Quechua became Peru’s second official language in 1969 under the military regime of Juan Velasco Alvarado. Despite their ethnic diversity and linguistic distinctions, the various Quechua ethnic groups have numerous cultural characteristics in common.
Beginning with the colonial era and intensifying after the South American states had gained their independence, large landowners appropriated all or most of the land and forced the native population into bondage. Harsh conditions of exploitation repeatedly led to revolts by the indigenous farmers, which were forcibly suppressed. The largest of these revolts occurred 1780-1781 under the leadership of José Gabriel Kunturkanki. Some indigenous farmers re-occupied their ancestors’ lands and expelled the hacienados during the takeover of governments by reform-minded juntas in the middle of the 20th century, such as in 1952 in Bolivia (Víctor Paz Estenssoro) and 1968 in Peru (Juan Velasco Alvarado). The agrarian reforms included the expropriation of large landowners. Quechuas continue to be victims of political conflicts and ethnic persecution. In the Peruvian civil war of the 1980s between the government and Sendero Luminoso about three quarters of the estimated 70,000 death toll were Quechuas. The forced sterilization policy under Alberto Fujimori affected almost exclusively Quechua and Aymara women, a total exceeding 200,000.
Quechua ethnic groups share traditional religions with other Andean peoples, particularly belief in Mother Earth (Pachamama), who grants fertility and to whom burnt offerings and libations are regularly made. Also important are the mountain spirits (apu) as well as lesser local deities (wak’a), who are still venerated especially in southern Peru. The Quechua and Shipibo both make and use ayahuasca and it plays an integral role in their healing practices.