Ayahuasca, Yoga, and Spiritual Retreat Center - Mishana, Peru

An updated video of our Retreat Centre at Mishana. Located in protected national reserve, our centre has a panoramic vista of two river bends of the Rio Nanay. A beautiful and tranquil venue to hold an Ayahuasca, Yoga, or Spiritual Retreat programme. If you are interested in hiring our Retreat Center, please contact me at; eagleswing@shamanism.co.uk

Ayahuasca Camp Video - Wales (UK) 2002 with Amazonian Shaman Javier Arevalo

Taking a dive into the archives (pre-digital camera days) - In 2002, Eagle's Wing brought over Ayahuasca Shaman Javier Arevalo from the Amazon Peru to hold a 10 day Ayahuasca and Plant Spirit Shamanism camp in the mountain valleys of Wales.

Around 40 participants lived in yurts, tipis, and tents in the beautiful Pennant Valley. Some of the pictures were taken in Brighton (where I live), and where Javier was my guest. He really enjoyed his visit to the UK and made many friends over here.

The soundtrack is a recording of Javier chanting the Chullachaqui Icaro. For background about the Ayahuasca Chants (Icaros).

To learn more about the Ayahuasca Chants (Icaros)

Visit our website for details on our Ayahuasca, and Plant Spirit Shamanism Yoga Retreats

La Mesa Norteña - San Pedro and the shamanic tradition of Northern Peru.

La Mesa Norteña - San Pedro and the shamanic tradition of Northern Peru.

A PDF File of an interview with San Pedro Maestro Juan Navarro. First published in Sacred Hoop Magazine 2004.

Shamans from different cultures and traditions have been using psychoactive plants since the dawn of human emergence. These plants have been used traditionally for guidance, divination, healing, maintaining a balance with the spirit or consciousness of the living world.

Visit the website for info about our Andean San Pedro, and Amazon Ayahuasca Yoga Retreats

Photo gallery of Eagle's Wing Amazon Retreat January - February 2007

Photo gallery of Eagle's Wing Amazon Retreat January - February 2007

Interview with Shipibo Shaman Enrique Lopez in the Amazon Rainforest - Part 1

An interview with Shipibo Shaman Enrique Lopez. Interviewed at Mishana, Amazon Rainforest, Peru, November 2007, by Peter Cloudsley and Howard G Charing.

I was born in a Shipibo community called Roaboya which is on the River Ucayali about 10 hours downstream from Pucallpa. Roaboya means the place where the Koto monkey lives. In Shipibo this kind of monkey is call Ro, but Mestizos tend to lengthen words, so they called the place Roaboya.

The first Mestizos to arrive in the area were loggers – Boya (Buoys in English) refer to the logs which they floated down to their saw mills. Actually there are two places; Roaboya Nativa and Roaboya Mestiza a bit further down river. When I was young, Angel Sanchez Vargas was the local Curaca – who is both a chief as well as shaman – he was my grandfather and he knew all about plants for healing, for giving visions and increasing human intelligence. They later named the school after him there.

Roaboya was the first indigenous community to be officially recognized 114 years ago. Later the river changed its course and the banks crumbled and many Shipibo people moved to form communities elsewhere on the Upper and Lower Ucayali. When the earliest missionaries came in the 1940s, at first the people didn’t want to know about their pharmaceutical medicines or clothes which they tried to give away.

The Shipibo didn’t wear Western clothes at that time and even refused to meet with them. But the missionaries were clever and brought sweets and presents, and impressed them with their water-planes and eventually succeeded in introducing their evangelical religion. The effect was to threaten Shipibo customs and create divisions in the community. Later in the 60s when I was in my infancy, my grandfather put up resistance to Western things and warned that his people should not forget their customs and ancestral knowledge. He forbade the use of Western clothes, and encouraged people to eat together from one central plate as a community.

His four wives were also shamans and helped to revitalize their traditions. Don Angel even learned Spanish through his plants, such was his faith! Nevertheless, today most of the Shipibo in Roaboya are nominally evangelicos. After he died, his cousin took over as shaman and he wanted me, at the age of 10, to help at ayahuasca sessions by smoking mapacho for protection while he chanted.

I told him I wanted to be a womanizer when I was grown up! And he made it happen by chanting a Huarmi Icaro. I also want to be a good fisherman and again he said yes, I could be, and so it was. By the time I was 14 it had come true, and I had women coming after me! However, I didn’t want to marry at that time. At the age of 16 I started taking ayahuasca, but my Mother didn’t want it - a womanizer can’t be a good shaman she said. Only when you learn to follow a proper diet can a person serve.

This is the test that the plants give us. It has happened to me twice, a woman comes just when you are working and wants to make love. You can’t, if you give in just once you will fall ill, go mad, fall into the water, or die - these are the tremendous problems of being a shaman. At the age of 16, I started my first diet for 3 months, without ayahuasca, only plants, no drink, women, salt etc. After that the shaman called me and said I could go further and he chanted for me. Then I did another 3 months’ diet, again no ayahuasca, but the plants made me dream of what I should eat, how I should live, to not to go out etc.

It is important to avoid women who are menstruating, or who have made love the previous night, that is bad with the plants. It clashes, like a mirror smashing; it makes you ill or goes against you.

Howard G. Charing, is an international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest. He is the author of the best selling book, Plant Spirit Shamanism.

Visit the website for info about our Andean & Amazon Ayahuasca Retreats

The Cactus of Vision - San Pedro and the Shamanic Tradition of northern Peru - Part 2

PART 2

Shamans from different cultures and traditions have been using psychoactive plants since the dawn of human emergence. These plants have been used traditionally for guidance, divination, healing, maintaining a balance with the spirit or consciousness of the living world.

Howard G. Charing and Peter Cloudsley talk with Maestro Juan Navarro

Juan Navarro was born in the highland village of Somate, department of Piura. He is a descendant of a long lineage of healers and shamans working with the magical powers of Las Huaringas.

What is the relationship of the maestro
with San Pedro?
In the north of Peru the power of San Pedro works in combination with tobacco. Also the sacred lakes Las Huaringas are very important. This is where we go to find the most powerful healing herbs which we use to energize our people. For example we use dominio [linking one’s intent with the spirit power of the plants] to give strength and protection from supernatural forces such as sorcery and negative thoughts. It is also put into the seguros - amulet bottles filled with perfume, plants and seeds gathered from Las Huaringas. You keep them in your home for protection and to make your life go well. These plants do not have any secondary effects on the nervous system, nor do they provoke hallucinations. San Pedro has strength and is mildly hallucinatory, but you cannot become addicted. It doesn’t do any harm to your body, rather it helps the maestro to see what the problem is with his patient. Of course some people have this gift born in them - as our ancestors used to say, it is in the blood of a shaman.

Is San Pedro a ‘teacher plant’?
Of course, but it has a certain mystery.You have to be compatible with it because it doesn’t work for everybody.The shaman has a special relationship with it. It circulates in the body of the patient and where it finds abnormality it enables the shaman to detect it. It lets him know the pain they feel and whereabouts it is. So it is the link between patient and maestro. It also purifies the blood of the person who drinks it. It balances the nervous system so people lose their fears, frights and traumas, and it charges people with positive energy. Everyone must drink so that the maestro can connect with them. Only the dose may vary from person to person because not everyone is as strong.

What about the singado? (inhalation of tobacco juice through the nostrils) The tobacco leaf is left for two to three months in contact with honey, and when required for the singado it is macerated with aguardiente, or alcohol. How it functions depends on which nostril is used; when taken in by the left side it is for liberating us of negative energy, including psychosomatic ills, pains in the body, bad influences of other people - or ‘envy’ as we call it here. As you take it in you must concentrate on the situation which is going badly, or the person which is giving out a negative energy.

When taken through the right nostril it is for rehabilitating and energizing, so that your projects go well. It’s not for getting high on. Afterwards you can spit the tobacco out or swallow it, it doesn t matter. It has an interrelation with the san pedro in the body, and intensifies the visionary effects.

Tobacco is an important plant in the ceremonies - can you smoke in the session? No, no, no. It may be the same plant but here another element comes into play, which is fire. As the session is carried out in darkness, the fire in the darkness can perturb, create a negative reflection or vision. It can cause trauma.

You use a chungana (rattle) during the san pedro sessions and I ’see’ the sound as a beam of a light penetrating the darkness. Yes, sound and light are interrelated. Chunganas are used to invoke the spirits of the dead, whether of family or of great healers, so that they may feel comfortable with us. the chunganas are to give us ‘enchantment’ (protection and positive energy) and it has a relaxing effect when taking san pedro.

What is the power of the artes - the objects on the mesa?
They come from Las Huaringas, where a special energy is bestowed on everything, including the healing herbs which grow there and nowhere else. If you bathe in the lakes it takes away all your ills. You bathe with the intention of leaving everything negative behind. People go there to leave their enemies behind, so they can’t do them any harm. After bathing, the maestro cleanses you with these artes, swords, bars, chontas (bamboo staffs), saints, and even huacos (the powers from ancient sacred sites). They ‘flourish’ you - spraying you with agua florida
(perfume) and herb macerations, and giving you sweet things like limes and honey, so your life flourishes. We maestros also need to go to Las Huaringas regularly because we make enemies from healing people, so we need to protect ourselves. The reason for this is that two forces exist: the good and the bad. The bad forces are from the pacts which the brujos (sorcerors with negative
intentions) make with the devil. The brujo is the rival of the curandero or healer. So when the curandero heals, he makes an enemy of the brujo. It’s not so much because he sends the bad magic back, as because he does the opposite thing to him, and they want supremacy in the battle. Not far from Las Huaringas is a place called Sondor, which has its own lakes. This is where evil magic is practiced and where they do harm in a variety of ways. I know because as a curandero I must know how sorcery is practiced, in order to defend myself and my patients.

Do people go there secretly?
Of course no one admits to going there, but they pass through Huancabamba just like the others who are going to Las Huaringas. I know various people who practice bad magic at a distance.They do it using physical means, concentrating, summoning up a person’s soul, knowing their characteristics etc. and can make them suffer an accident, or make an organ ill or whatever, or make their work go badly wrong.They have the power to get to their spirit. And people can even do harm to themselves. For example, if a person has bad intentions towards another and that person is well protected with an encanto, (amulet) then he will do himself harm.

How does the ‘rastreo’ (diagnosis through psychic means) work? Are you in an altered state? No, I’m completely normal and lucid. What allows the reading of a person’s past, present or future, is the strength of the san pedro and tobacco. It is an innate capability -not everybody has the gift, you can’t learn it from someone, it is inherited. The perceptions come through any one of the senses - sound, vision, smell, or a feeling inside of what the person is feeling, a weakness, a pain or whatever. Sometimes, for instance, a bad taste in the mouth may indicate a bad liver. All the things on the mesa are perfectly normal, natural things: chontas, swords, stones etc. They have just received a treatment - like a radio tuned to a certain frequency - so they can heal particular things, weaknesses or whatever. But always it is necessary to concentrate on the sacred lakes, Las Huaringas.

Is it necessary for the maestro to take San Pedro to have vision? Of course, he must take San Pedro and tobacco. But it is to protect himself from the person’s negativity and illness, not because he needs it to have the vision.

In conclusion, we must acknowledge that we, as humans, have realised from earliest times that knowledge goes beyond sensory awareness or the rational way of understanding the world. San pedro can take us directly to a telepathic communion and show us that there is no such thing as an inanimate object. Everything in the universe is alive and has a spirit. This is the gift of the plants which offer us a doorway into the infinite.

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest at the dedicated centre located in the Mishana nature reserve. He is the author of the best selling book, Plant Spirit Shamanism (Destiny Books USA).

Visit our website for details on our Andean and Ayahuasca Retreats in Peru

The Cactus of Vision - San Pedro and the Shamanic Tradition of northern Peru - Part 1

Shamans from different cultures and traditions have been using psychoactive plants since the dawn of human emergence. These plants have been used traditionally for guidance, divination, healing, maintaining a balance with the spirit or consciousness of the living world.

Howard G. Charing and Peter Cloudsley talk with Maestro Juan Navarro

The hallucinogenic San Pedro cactus has been used since ancient times, and in Peru the tradition has been unbroken for over 3,000 years. The earliest depiction of the cactus is a carving showing a mythological being holding a San Pedro, and dates from about 1300 bc. It comes from the Chavín culture (c.1400-400 bce) and was found in a temple at Chavín de Huantar, in the northern highlands of Peru. Later, the Mochica culture, (c.500 ce) used the cactus in their iconography. Even in present day mythology, it is told that God hid the keys to heaven in a secret place and San Pedro used the magical powers of a cactus to discover this place; later the cactus was named after him.

La Mesa Norteña

Juan Navarro was born in the highland village of Somate, department of Piura. He is a descendant of a long lineage of healers and shamans working with the magical powers of the sacred lakes known as Las Huaringas which stand at 4,000 metres and have been revered since earliest Peruvian civilization. At the age of eight, Juan made his first pilgrimage to Las Huaringas, and took San Pedro for the first time. Every month or two it is necessary to return here to accumulate energy and protection to heal his people. As well as locals and Limeños (people from Lima), pilgrims also come from many parts of South America.

During the sessions Juan works untiringly, assisted by his two sons - as is common in this traditions - in an intricate sequence of processes, including invocation, diagnosis, divination, and healing with natural objects, or artes. The artes are initially placed on the maestro’s altar or mesa, and picked up when required during the ceremony. These artes are an astonishing and beautiful array of shells, swords, magnets, quartzes, objects resembling sexual organs, rocks which spark when struck together, and stones from animals’ stomachs which they have swallowed to aid digestion! The artes are collected from pre-Colombian tombs, and sacred energetic places, particularly Las Huaringas.They bring magical qualities to the ceremony where, under the visionary influence of San Pedro, their invisible powers may be experienced. The maestro’s mesa - a weaving placed on the ground on which all the artes are placed, (mesa also means ‘table’ in Spanish) - is a representation of the forces of nature and the cosmos.Through the mesa the shaman is able to work with and influence these forces to diagnose and heal disease.

The traditional mesa norteña has three areas: on the left is the campo ganadero or ‘field of the dark’; on the right is the campo justiciero or the ‘field of the light’ (justiciero means justice); and in the centre is the campo medio or ‘neutral field’, which is the place of balance between the forces of light and dark. It is important for us not to look at these forces as positive or negative - it is what we human beings do with these forces which is important. Although the contents and form of the artes varies from tradition to tradition, the mesa rituals serve to remind us that the use and power of symbols extends throughout all cultures.

San Pedro Cactus

San Pedro (trichocereus pachanoi) grows on the dry eastern slopes of the Andes, between 2,000 - 3,000 metres above sea level, and commonly reaches six metres or more in height. It is also grown by local shamans in their herb gardens. As can be imagined, early European missionaries held the native practices in considerable contempt, and indeed were very negative when reporting the use of the San Pedro. Yet a Spanish missionary, cited by Christian Rätsch, grudgingly admitted the cactus’ medicinal value in the midst of a tirade reviling it: “It is a plant with whose aid the devil is able to strengthen the Indians in their idolatry; those who drink its juice lose their senses and are as if dead; they are almost carried away by the drink and dream a thousand unusual things and believe that they are true. The juice is good against burning of the kidneys and, in small amounts, is also good against high fever, hepatitis, and burning in the bladder.” A shaman’s account of the cactus is in radical contrast:
“It first … produces … drowsiness or a dreamy state and a feeling of lethargy … a slight dizziness … then a great ‘vision’, a clearing of all the faculties … it produces a light numbness in the body and afterward a tranquillity. And then comes detachment, a type of visual force … inclusive of all the senses … including the sixth sense, the telepathic sense of transmitting oneself across time and matter … like a kind of removal of one’s thought to a distant dimension.”

San Pedro, considered the ‘maestro of the maestros’, enables the shaman to make a bridge between the visible and the invisible world for his people.The Quechua name for it is punku, which means ‘doorway’. The doorway connects the patient’s body to his spirit; to heal the body we must heal the spirit. San Pedro can show us the psychic causes of illness intuitively or in mythical dream language. The effects of San Pedro work through various stages, beginning with an expanded physical awareness in the body. Soon this is followed by euphoric feelings and then, after several hours, psychic and visionary effects become more noticeable.

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest at the dedicated centre located in the Mishana nature reserve. He is the author of the best selling book, Plant Spirit Shamanism (Destiny Books USA).

Visit our website for details on the Andean and Ayahuasca Retreats in Peru

Ayahuasca - Medicine for the Soul Part 1

‘Whether the plant is to heal the body or the spirit or whether it is part of an apprenticeship, what makes it work is your good intention towards the plant. They are beings, which have their own forms or they can be like human beings with faces and bodies. When the spirit accepts the person, and the person has the will, the spirit grants them energy. The path to knowledge opens, and the healing takes place’

Guillermo Arevalo – Shipibo Maestro

In the Amazonian tradition working with planta maestras (teacher plants) is known as the Shaman’s Diet. The working can be seen as a conscious body of actions to incorporate the plant spirit into one’s own spirit. From this incorporation or union, the plant spirit informs and teaches the maestro or apprentice. They learn the magical chants (icaros) which invoke the power of the plant, how to use the plant for healing purposes, and how to strengthen the dieter both psychologically and physically. The purpose of the diet is to prepare the body and nervous system for the powerful knowledge and expansion of consciousness given by teacher plants.

It offers a significant challenge for the rational Western mind to come to terms with the teacher plants, and a leap of imagination is required to incorporate the ‘other’ consciousness, or spirit of the plant.

We also have a ‘linguistic’ limitation (as an analogue the Inuit have over fifty distinct words for snow), in that the word ‘shaman’ is very recent to the Amazon, coming via the Western world in the last 20 – 30 years. There are many words which denote the plant specialisation of the maestro or Vegetalista. Benjamin Ochavano a 70 year old Shipibo Vegetalista says that his father was known as a moraya or banco (healer), in Spanish it was a curandero. A curandero could then further specialise in a particular plant such as chonta (bamboo) and be a chontero. For example a curandero who specialises in smells and perfumes would be a perfumero.

Another challenge to our rational mind to enter the magical world to which we are transported by plants is that it is mainly accessible through dream language or an expansion of the imagination. Thus dreams & our imaginative powers act like doorways during a plant diet and connect us with the plant spirit.

The rational mind can only struggle, to take as an example the famed ‘love potion’ of the Amazon known as the Pusanga. In rational terms it makes no sense whatsoever, how can a concoction of leaves, roots, and seeds attract a lover, or good luck to you? My experience working with shamans in preparing Pusangas (which normally is prepared away from their clients so it was a privilege to be invited to participate in the preparation) showed me that far from interfering with the freedom of other individuals or putting a ‘number’ on them, we were altering something within ourselves, which was brought out by the ingredients, the magic of the plants. Whatever it was, it felt wholesome and good. It is what is in oneself… one’s own magic. Asking Javier Arevalo (the shaman) what does the Pusanga actually do, is it inside us or outside of us? His response was “When you pour it onto your skin it begins to penetrate your spirit, and the spirit is what gives you the force to pull the people. The spirit is what pulls”.

The anthropological term ‘sympathetic magic’ does not give this justice, to illustrate this, the water used in the preparation of an authentic pusanga (which has been specifically made for you) has been collected from a deep trek in the rainforest, sometimes 40 or 50 miles, where there are no people and where clay pools collect and thousands of the most beautiful coloured parrots and macaws gather to drink from them for the mineral content. Now the great leap of imagination required is to bring into yourself the knowledge, the feeling, the sense that the water in the Pusanga has drawn in or attracted thousands of the most brightly coloured creatures on the planet. If you do this, it can generate a shift in consciousness in you.

You can sample this for yourself, just find a quiet moment and space, close your eyes, and with the power of your imagination as the launch pad, draw in the verdant, abundant forest filled with life, colour, and sound. Sense the rich vibrancy of the rainforest as a single breathing rhythmic totality of life force. When you have this image, expand it to include, the humid warmth, the smell of earth, the scent of plants, hear the sound of insects and bird song, allow all your senses to experience this. Then with a conscious decision draw this sensory experience into your being. Whenever you are ready, open your eyes, and check how you are feeling.

Maestros do not invent diets, they are given by the plant spirits themselves, but there is more to it than simply abstaining from certain foods and activities. It involves a state of purification, retreat, commitment, and respect for our connection with everything around us - above all the rain forest. When we listen to our dreams, they become more real, and equally important as everyday life.

The shamans work with the power of the plants in many ways, the colours of the flowers, the perfume, their shape, form, and associations. To illustrate this, another maestro Artiduro Aro Cardenas remarks;

‘A smell has the power to attract. I can also make smells to attract business, people who buy. You just rub it on your face and it brings in the people to your business, if you are selling, people come to buy. I also make perfumes for love, and others for flourishing. These are the forces of nature, what I do is give it direction with my breath so it has effect. I use my experience of the plants which I have dieted. I have a relation with the plants and with the patient; I can’t make these things on a commercial scale.

When I diet I take in the strength of the plant and it stays with me. Later I find the illness or suffering of the person or what it is they want, and the plant guides me and tells me if it is the right one for that person, and I cure them’

He also (as do many maestros) works with the plants not only to heal illnesses but to resolve domestic and family problems;

‘I get people coming for help to give up drug addiction, people with family problems, supposing the man has gone off and left his family, the Mama is here with me and the Papa is far away. I pull him back so he returns to his home so that the family can consolidate again. In a short time he will be thinking of his children and his wife, and he comes back. I don’t need to have the actual plants in front of me, I call the plant spirits which work for that, Renaco, Huayanche, Lamarosa, Sangapilla, perfumes and I call his spirit back to the family home. I blow smoke to reunite them.’

Another (in a very enjoyable way) the qualities, consciousness or spirit of the plant is used to attract benign forces is “los baños florales” or flower baths. In this the individual is bathed in flowers which have been soaking in water for many hours. The maestro prepares the water by blowing mapacho (jungle tobacco) smoke and at the same time placing his intention into the flower soaked water. Again these flowers and plants have been gathered from sometimes deep and not easily accessible locations in the rainforest and have been selected for their specific qualities which the maestro feels are needed to help that person.

A friend of mine Alonso del Rio, who has lived with the Shipibo people, and is uniquely well equipped to be a bridge between the indigenous wisdom and modern Westerners, tells the following;

‘The mind of the traditional maestro is very different from yours or mine. He has lived in the rainforest without contact with the Western world, so to have access to the same visions, the same codes is difficult. But what I have found is that the expansion of the consciousness and the power that the plant gives you to understand many things is perfectly valid.

The magical space to which we are taken - call it the ‘unconscious’ or any term you want to use depending on your psychological model - is one where all the kingdoms of nature can communicate. That is people can talk to plants, and plants with minerals, minerals to animals and animals with humans… all in the same language. It is a very real communication and one of the greatest mysteries which exists. This is something which an English person or a Peruvian born in Lima can experience just as an Amazonian person. Because you can do it without speaking in a native dialect, it doesn’t go through the mind but between one spirit and another.”

On the edge of the Amazonian town Iquitos is the market river port of Belen, which has the famous street ‘Pasaje Paquito’ where many of the rainforest, herbs, plants, mixtures, tinctures are sold. Chatting to Juanita the owner of the stall where I buy plants from, I remember her describing some of the potions, lotions, plants, tonics, barks, perfumes, roots, oils, aphrodisiacs and leaves, and remarking “when you talk to the plants you will get to know them like friends, they have their own spirits, their own personalities”.


Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest He is the author of the best selling book, Plant Spirit Shamanism (Destiny Books USA), and has published numerous articles about plant medicines.


Visit Howard's website

The Spiritual Traditions of the Andes

The ofrenda

An 'ofrenda' is the most important ceremony used by Andean Indians to relate with Mother Earth. The ofrenda is a symbol of reciprocity with nature and its purpose is to teach us to reproduce this attitude. Through it we speak back to nature saying we understand the message and concord.

The ofrenda which is also known in Spanish as a 'pago', is not
a 'payment' to nature as the Conquistadores saw it, implying a sinister pact with nature spirits. Additionally, they accused the Indians of being miserly because they preferred to pay symbolically rather than with real money!

An ofrenda is an expression of gratitude, not of debt or obligation. Neither is it selfish to want things for ourselves as some people see it even today. It is true that urban people in Peru have started to make ofrendas for reasons such as wanting their businesses to flourish, but good business can equally imply good health, and harmony to the community and for the natural world.

In an Andean community realities are closer to earth than they are in the city, it is more important that the cattle do not die than to have more private possessions. Hence in the country there is a better understanding of the shamanic meaning of the ceremony, the re-establishing of relationship to nature. This is why we need a little preparation so that an ofrenda can work for us too.

Pachacuti

We live in a time of the fulfilment of an ancient Inca prophecy. This is the time of the new Pachacuti, a great change bringing with it a new relating to the Earth (Pachamama). Each Pachacuti is a era of time about 500 years. The last Pachacuti occurred with the Conquest in the early 16th century, and the Q’ero (Inca) priests have been waiting ever since for the next era, when order would start to emerge from chaos. The current Pachacuti refers to the end of time as we understand it, the end or death of a way of thinking and a way of being. A new relationship with the living Earth, and an emergence into a golden age of peace. There are many indications that changes in human consciousness are taking place, yet there is still a long way to go. The traditional ways can inform us and show how we can re-engage with the sacredness of life and the Earth so we too can more fully participate in the new Pachacuti.

2008 Retreat Programme - Andean and Amazonian Shamanism

March 8th - 14th incl. - San Pedro, Coca , and the Spiritual Traditions of the Andes.


March 15th - 29th incl. - Amazon Retreat, Ayahuasca, and Plant Spirit Medicines.


As a prologue to the Amazon retreat this optional week expands on our work with the shamanic tradition of the Andes. Working with San Pedro Maestro Shaman Juan Navarro, and Coca Leaf Diviner & traditional Healer Doris Rivera Lenz. This is an opportunity to experience the rich and powerful spiritual legacy of the Andean civilization which is only now being properly recognised after 500 years of obscurity.

Visit the website for info about our Andean and Amazon Ayahuasca Retreats

Ayahuasca & Plant Spirit Shamanism - Amazon Rainforest Retreat Peru

Ayahuasca & Plant Spirit Shamanism - Amazon Retreat

November 10th - 24th 2007 Optional Extension Week - November 25th - December 1st 2007

A dedicated programme in the Amazon rainforest, which is focussed on an inner and deep self-exploration and encounter with the power of the rainforest. This is an adventure into the magical world of the rainforest, and a transformative experience of the ancient mystical rituals of the plant spirit medicines. This programme will take place in the Mishana Private Retreat Centre.

We have 57 Hectares (140 acres) of land with a lodge in the Allpahuayo Mishana Nature reserve. Our lodge is located directly on the river which is part of a 58,070 hectare nature reserve. Due to a combination of geological factors and diverse soil types, the reserve supports a unique community of plant and animal species. It is the ‘jewel’ in the crown for bird-watchers and contains dozens of species which are unique to this area.

The Reserve contains one of the highest biodiversities known in the Amazon basin. The Lodge is located directly on the Rio Nanay which is a tributary of the Amazon River. Our lodge is situated in-between two bends of the river giving an amazing panoramic view . We have our own boat so trips can be made to some interesting, and extraordinarily beautiful places along the river. The lodge is a 2 hour river journey from Iquitos by power boat. We have the dedicated services of a maestro shaman.

Included in the program are individual personal healing or consultative sessions based upon your personal needs by our shaman. The maestro will also provide experiential teachings about the fascinating medicinal and psycho-spiritual properties of the local plants.

Participants can choose their plant medicine which will be made fresh for them. Our accommodation is in comfortable traditional cabins or tambos (dieting huts), a leaf roof supported by poles and with open sides (the most intimate way to sleep in the jungle). The beds benefit from a comfortable mattress and fly nets when necessary. The tambos are spread out to assure privacy and minimum disturbance from others.

Participants have a choice of using either the cabins in the ‘Casa Grande’ annex or tambos for their retreat. During the day when there are no activities, there will be hammocks to relax in, and you can read, or wander into the forest, or swim in the river (there is a small sandy beach). Our ceremonies and meeting will be held in either the Casa Grande with an open platform on stilts directly on the river with a magnificent view of the rainforest and star filled sky. or our maloca (ceremonial temple), a large circular tambo made of natural materials and shaped like a womb. We will eat our meals in the lodge, the traditional meeting place, where food is cooked on a wood fire.

Single Accommodation
One of the unique characteristics of this programme is that we offer single accommodation throughout both in the hotels in Lima, Iquitos, and at our Centre in Mishana. This ensures that participants can obtain the maximum benefit from their encounter with the plants. The Diet really needs to be taken in solitude and personal retreat without distractions. This is a defining characteristic of this programme. Typically other programmes do not offer this and dormitory / shared accommodation is usually the rule. Our Tambos (individual accommodation huts) are all different and are spread out, some with more isolation than others and we also have individual accommodation rooms in the wing of our Casa Grande for those who would prefer being close to the main facilities.

There are photos on the web or I can send pictures on request. Our intention in this journey is to provide the conditions and orientation to enable participants to follow a proper diet, and for it to be as near as possible to what indigenous people have done for thousands of years, (although we can avoid unnecessary hardship, in any case a diet is not a trial of endurance). The diet is a journey of self-exploration and the maestro is there to give support, It is more important that the shaman is an evolved and impeccable person, who will guide us to learn for ourselves and benefit from our experiences in safety. Participants will undertake to ‘diet’ a plant for a full six to eight days, selecting their plant from a range of options which will be explained by the maestro and depend on individual requirements.

Some plants are good for specific ailments as, for example Chuchahuasi for arthritis and other bone conditions, although there is always a magical world opened up by the plant spirit. Other plants have specific spiritual benefits. Chirisanango and Ushpahuasanango, for example, open up the heart and are healing to emotions. Guayusa works very curiously on one’s dreams, affording an experience of being conscious while in fact asleep or dreaming. The plants used will all be compatible with Ayahuasca so that we can benefit from the plant diet during Ayahuasca ceremonies.

There will be a programme of talks, exercises, individual sessions and group meetings without prejudicing the spirit of the diet. This is a way to learn from observation and intimate contact with nature, practical artistic exercises using local materials. We will participate in the gathering and preparation of Ayahuasca, a prolonged ritual in which power is invoked from the planta maestra. We will learn about healing plants and how to find them.

The Shamans
We are very delighted to have secured the services of some of the most experienced shamans in the region, during our Retreats we will work with one of the following shamans;, Artidoro Aro Cardenas, Javier Arevalo and Leoncio Garcia.

Artidoro Aro Cardenas
We have worked with Maestro Artidoro on our previous Amazon Retreat, and again we were greatly impressed with his knowledge of medicinal and power plants, and his compassion and support for the participants. Although Artidoro is Mestizo he has lived amongst the Ashaninka Indians for many years, and has learned their languages which result in that many of his chants come from a variety of indigenous groups including the Ashaninka, Cashibo, and Capanaua .He has started his own centre near Iquitos.

Javier Arevalo
We have worked with Javier many times on our Retreats, we also brought him to the UK for a special Amazonian Medicine camp in 2002. We are greatly impressed and moved by his dedication, and his commitment to the demanding rigours of an Amazonian shaman.It is fair to say that everybody who has worked with Javier has been touched by his kindness, compassion , humour, and spirit

Leoncio Garcia
The Shipibo maestro is now in his mid 70’s with the appearance of a man in his 50’s. He was born in the Shipibo community of San Francisco by Yarina Cocha (an oxbow lake near Pucullpa). On a number of occasions he has worked with medical doctors in various cities in Peru. Don Leoncio also founded a healing centre near Nina Rumi on the Rio Nanay.

Benjamin Ochavano
Is a traditional Shipibo (elder shaman). He is in his late seventies. His chants (icaros) sung in the Shipibo language are extraordinary, beautiful and powerful.


Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest He is the author of Plant Spirit Shamanism (Destiny Books USA).

Visit the website for info about our Andean & Amazon Ayahuasca Retreats

The Spiritual Traditions of the Andes (Part 2)

A look at the rich and powerful spiritual legacy of the Andean civilization which is only now being properly recognised after 500 years of obscurity. This interview of Doris Rivera Lenz, was conducted by Howard G. Charing & Peter Cloudsley. This interview appeared in Sacred Hoop Magazine Issue 57, and the book Plant Spirit Shamanism (Destiny Books USA).

Are people who come to you for coca divination often unwell?

If you ask me if people are unwell, the majority are unwell, in their spirit or mind, there are lots of problems today. They are particularly afflicted in the stomach, the solar plexus, and the belly button. It’s the place of emotional pain, and also where we are joined to life. This is what ayahuasca is, the rope that connects us to life. What about people who sense that their bad luck is caused by someone putting a hex on them.

What do you do? Can you send the hex back to its place of origin?

The first thing is to discover what is going on in the present. The wife had an accident, the husband was unfaithful, they haven’t got a job, the house is falling down… Then I look to see their capacity to accept a criticism, to listen to the mother leaf ticking them off saying: you have done this, you are insecure, weak, a drunk, or a prostitute.

What is the story? Is it karmic or something that they are doing? When there is jealousy in the jungle the black brujo might send out virotes (poisoned darts in the spirit world) while a good shaman blows mapacho tobacco smoke, and cleanses you with his shacapa leaves, but this sounds like a more psychological approach, you are seeing what people are doing themselves. How do you make sense of the belief that the problem is caused by sorcery?

You have to show the person he is not the victim of sorcery and that he is creating the problem in his mind. They need to go back over it; talking about it brings it out and is the first part of becoming well again. It is true that some people will take vengeance through black magic when they feel prejudiced or offended in some way, because they are sick. When people think they have power and feel superior, the ego can become very negative. The first thing I do is to wake up the consciousness of the person who has been harmed and tell them that evil does not exist! ‘You are inventing it’, I tell them. Black brujos do exist of course, but you need to use a bit of psychology.

The power of black magic does not exist?

Neither good nor bad exists, it is a universe, and we create the good and the bad. But I recognise that the person may feel attacked. When someone falls ill it means they are weak and the curandero must speak positively and encourage them to shine light on it. Then they can create positive thoughts for themselves. If I agree and say they are bewitched its makes them worse. I see you are trying to shift that person’s reality around but do you recognise that it can exist? Of course, but the act itself is not so powerful as white magic, it is the negative spirit of the black brujo which creates the power of the spell. If you get hold of a chicken and take off its feathers, put a toad inside, and hang it in the doorway of a hated neighbour, you can give them a nasty fright, but without a powerful negative spirit nothing will happen. But if the intentions are very negative and the person is weak they will pick it up quickly. The most powerful brujos are found in the jungle where there are powerful plants for healing just as there are dangerous plants that can paralyse your body and so on.

But plants have much more wisdom than people. Do you think that if I go to a floripondio and say I want help to do harm to so and so, that it will be at my disposal? You have to make a pact with the spirit. Do people need to believe that your ceremony has done something? When people trust that you are a white curandero they open up, you have special permission to go into their soul, and work with suggestion. Lets say you give them a bath in a herb with spines, and you ask permission from the spirit of that plant to heal the person with fright or a bad spell - you bathe them, you put them on a diet, you cleanse them and purify them. You call their soul and give them strength and they get well.

You are a psychologist?

Its OK to say that. A lot depends on the mind and education of the person. Some curanderos hardly speak to their clients, do they? Yes, I talk a lot, but there are times when I can’t say anything. Is there something similar going on when you pass eggs over people? There are several ways of working with an egg. We know that an egg is the union of the masculine and the feminine. We should recognise that this union is supremely sacred. We are the product of an egg too. So the egg is the total energy of the mother’s and the father’s cells. You take the first egg of a hen, which is virgin, and ask the ‘angelic’, elemental spirit to take away the illness of a person, you ask the spirit for permission to do it. Then you pass it over their body, its like an X-Ray. You can also do it with guinea-pigs or rabbits, but I don’t like doing it with animals. Is it a mechanical process or is there a link between you and the client? There is a link, a connection with the spirit of the egg, because I don’t have X-Ray eyes. When I break the egg into a glass of water, there is no set interpretation that says that a bubble here always means this or that. The moment the human mind comes into the passing of the egg or a coca leaf reading, the process goes out of balance. If I want to comfort you, and I say: you’re not going to die, you’ll be OK, its spoiled. The fact that there is a long tradition behind these methods of divination helps you? Of course, its an ancestral thing.

What is different about people from the West? What do they need?

Their heads cutting off! No, its only a joke! To be serious though, their religion has failed them, the church authorities have kept vested interests and institutions going. Eventually people have thrown the baby out with the bath water. In Peru, the campesinos have never really believed in the European religion, the Pope, sin, guilt etc. which has only confused them.

When the Inca Atahualpa was told by the Spanish he should be baptized, he replied: ‘No, I won’t change my God, for a God which has died already. I believe in one with never dies.’ Mother Earth is the feminine aspect of God, and father Sun is the masculine aspect, and we are a product of that. We are Gods and we should believe in ourselves first. Its fine to have Gods; the Oriental ones, an Inca, an extra-terrestrial, Buddha or Crishna, but there will never be anything like Mother Earth and the Sun, or the moon. Think what would happen if we lost them? That is God! All Gods come through Nature.

You can have as many Gods as you want, it doesn’t close any doors, no one is being judged, but what has become of Western religion? Materialism, loss of identity, loss of customs. How can we help people in the face of the avalanche of problems being created today? Cut off their heads? Give them a heavy dose of positive cosmic radiation? There is so much struggle today. Take the climatic changes, for example, it shouldn’t be raining at this time in Cusco, yet it is pouring down, so people are no longer thinking about nature but money and the help they need. People have become completely insecure. Imagine if we went to live in nature again, surrounded by mountains, or in the rainforest, in nature. Yet the tendency today is for everybody to want to move into the cities everywhere, to live like America, build motorways. Its sad. I’ve spent time with people in the Andes. I have seen people leaving their traditional clothes and customs for the Maranata religion.

They are a group that says why do you believe in the Earth, the Sun, the puma and the condor? Again religion controlling the Andean campesino. These people go to the city and see a TV and think, ‘what a beautiful TV!’ They sell their llamas and buy one. I am sad to see their children who are so pure, being contaminated. They learn negative habits and are hypnotized, and no longer want to work their land. It really hurts in my soul to see a Q’ero curandero obsessing about dollars meanwhile forgetting his power.

This loss of values for material things is happening so fast, its incredible! It’s the Western influence which has been working over 500 years. They see on TV the huge kinds of potatoes which can be produced using fertilizers, and they think ‘how beautiful, I want that’, but they don’t know how the earth is ruined by fertilizers.

What do you see happening in the future on a planetary level?

People will get a nasty shock from seeing the increasing changes and natural disasters on the earth and we will be shocked into changing. The only way we can change? Unfortunately yes. To avoid the fear we need to work daily to balance ourselves, so that the collective fear will not infect us. Even if those around you are overcome you must be a maestro and maintain your centre. We have forgotten the power that an offering has, look how we are eating this chocolate and we have forgotten to give a little to the Earth. Every body worries about their future, no? But there will come a time when no one will want to consult about it any more, they will have finally woken up to the realisation that there is no future in the way we are going. They will be shocked into living in the present and this will create a new human being. We will realise that individualism doesn’t work and this will unite us in a shared future. The desperation will show the necessity of love. Who will want to do harm or be aggressive when money and material things have become useless? We will come back to a new kind of community consciousness.

We are beginning to anticipate all this and becoming more conscious, but we are swerving about. However, people who see only the material world, are blind to it and live isolated from humanity. What happens to them when there is an earthquake or tidal wave? This is what Pachacuti is about, an awakening of a new consciousness, a return. There is so much wisdom in nature, she rears us like her children, teaches us to ask permission, to care for her like ourselves.

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest He is the author of Plant Spirit Shamanism (Destiny Books USA).

Visit the website for info about our Andean & Amazon Ayahuasca Retreats

The Spiritual Traditions of the Andes; an Interview with Doris Rivera Lenz - Part 1

A look at the rich and powerful spiritual legacy of the Andean civilization which is only now being properly recognised after 500 years of obscurity. This interview of Doris Rivera Lenz, was conducted by Howard G. Charing & Peter Cloudsley. This interview appeared in Sacred Hoop Magazine Issue 57, and the book Plant Spirit Shamanism (Destiny Books USA).

Doris has lived in Cusco for many years conducting ofrendas and reading coca leaves for dozens of people every week - both local as well as from far flung places.

Millions of Indians have chewed coca on a daily basis for many hundreds of years, yet never has a plant been so misrepresented and its use so controlled by prejudice and ignorance, including up to the present day. The Conquistadors considered it an idle and offensive habit to be prohibited, but it was soon seen that the Indians could not work without coca even when forced to do so.

Chewing coca has continued to be a custom not because it is a ‘habit drug’, but because it is a part of Andean culture which, most importantly, knows how to make work a sacred activity. The Indians chew coca just as they do everything else, very deliberately and systematically. A mouthful of leaves is carefully chosen from an exquisitely woven coca bag or chuspa. Llipta, or lime, is intermixed with the leaves while chewing to liberate the active ingredients.

The Incas regarded coca as ‘the divine plant’ mainly because of its property of imparting endurance, nevertheless its use was entwined with every aspect of life; the art, mythology, culture and economy of the Andean civilisations, including the Inca Empire.

Even today, distances are measured in ‘cocadas’ - how far an Indian carries his load under the stimulus of one chew of coca. But the ceremony which brings out the essentially shamanistic dimension is the mesa, and this unites the whole community.

The mesa may begin with discussion of pressing social and political issues, this too, is accompanied by ritual coca chewing. Later offerings are made for Pachamama or Mother Earth. In some places the mesa can also be an all night session, held secretly indoors. After this, divination with coca leaves is performed on a specially woven cloth. In the Andean world there is no split between the spiritual and practical sides of life. Their concept of health is much more holistic and ecological than ours; it means keeping the balance between the individual, his community and the environment.

A harmonious individual is happy and healthy and can work hard so there is abundance for the community. A happy and healthy community without internal conflicts, can care for the children who do not produce. A willingness to do community work means that terraces and irrigations systems are maintained, while storing seed crops for the next year and other community efforts make the environment healthy.

What is your understanding of divination?

It is meeting with the spirit of the element that you are working with, whether it is coca, tarot cards, maize or a mountain. In the case of coca, you meet the mother spirit, soul or power of the plant, which is the sacred part which never dies.

The practitioner must be in total communication: spirit-to-spirit. It is more like listening to the coca leaves than reading them. It is a higher state of consciousness. You have to be prepared to integrate yourself spiritually to help another spirit.

Human beings are sacred cosmic seeds in evolution. The coca is a sacred seed like us, only of the vegetable kingdom. As with ayahuasca, wilka, or San Pedro, they have been created by mother earth to guide and heal their younger brothers: ourselves. Similarly we have been created to help other people. As we become more open we discover plants like coca, for example. Not everybody sees the spirit of coca, ayahuasca, or San Pedro, but they are here to help us.

What is your understanding of the cause of disease, and how is it cured?

Illnesses do not exist, we create them with our minds according to our attitudes and the things we do… our karma. Resentment for example, causes cancer, a woman whose ovaries are unwell may be resentful of being a woman and suffers trauma. People who do not have the freedom to express their feelings, suffer from throat problems and so on.

So how do we heal them? First we need to look at them through the coca leaves, to know what has happened. Why are they resentful, fearful or anxious? What is causing their problems? Difficulties existing outside our bodies, such as a theft, disillusionment, or being lied to, affect us because we are predisposed to have this pain. Such people get ill because they are not in equilibrium with themselves. The coca shows when and how this began, it tells the story of how they got ill.

Is there a difference between the kind of condition which develops over a long period of negativity, like cancer, and a disease which you can catch from someone very quickly? The first seems to be created by oneself, the latter is biological.

Human beings are always predisposed by their attitudes, this is why you need to know their story. Someone who has a superiority complex or is aggressive and violent is on a downward spiral, they are weakened in their heart, stomach, and solar plexus: the ñawi or naira (equivalent to chacra) where emotional attitudes are held. So for example, you eat a dirty apple, and immediately you are ill.

A person who harbours feeling of hate may feel perfectly well for a time but problems with their children, their husband, or lack of money, intensify their emotions which degenerate their body on a cellular level. So they create their illness because they were already out of equilibrium. This is why two people might eat the same apple but only one falls prey to the illness.

Can you explain the Andean concept of the Hindu word chacra?

The nearest word in Quechua is ñawi, or in Aymara, naira, and it means ‘eye’ or energy centre of the body, but curiously chacra is a very common word in Peru, and is Quechua for piece of cultivated land or field. I believe it has the same linguistic root as the Hindu chacra. Just as some fields have lots of stones, and others are very fertile, so our bodies, also part of nature, are similar.

In the Andes, people will frequently consider an aching stomach to have been caused by sorrow. Less than a generation ago, people would make offerings, before preparing their fields for sowing. They would chew coca leaves, drink chicha or maize beer, and even play music - a whole ceremony. The ancient healers or shamans would give floral or smoke baths to people, curing them of illnesses, fright and so on – the ‘health’ of the land and the people were treated as though interrelated.

When they remove weeds from their chacra, they see it as removing negative emotions from their person. So they identify themselves with their fields and with nature, a little like Feng Shui: you feel better after you have had a Hoover up at home! When you are feeling desperate, the people of the Andes will benefit from going to a wild place or some ruins to scream and shout so that even the mountains will hear. You align with natural forces, this puts you back into equilibrium.

Soul retrieval can be found in many parts of the world. How do they deal with it in the Andes?

When a child falls suddenly, its soul can leave its body and it may get ill. If this happens, an offering is made in the place of the fall, to heal the child.

There are many ways to ‘call the soul’. You can get hold of a piece of the person’s clothing and make a little doll and decorate it with flowers or whatever the person likes, and you call his soul in the place where the fright took place. You can call up elements like herbs, a dove’s nest, rabbits’ droppings, feathers, tobacco, coca, or whatever.

Before any session, first you must ask permission from Pachamama, or Mother Earth.

What if there is no fixed place where the problem began, eg. when someone has been oppressed by someone?


It doesn’t matter, you go to the highest mountain or near to a river.

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest He is the author of Plant Spirit Shamanism (Destiny Books USA). Visit the website for info about our Andean & Amazon Ayahuasca Retreats

Ayahuasca, Sacred Medicine for the Soul PART 2

I discovered that Ayahuasca is a medicine, so unlike the Western understanding, a medicine which works on every level, on the physical and non-physical beings, our consciousness, our emotions, and our spirit. It is as if you are drinking not just a liquid brew but imbibing an ‘other’ intelligence which knows exactly what is needed to help you. This is a communion in the true sense of the word, an intense experience of euphoria and ecstasy. A journey of deep and profoundly meaningful personal and trans-personal insights , a searchlight on the hidden thoughts and feelings in the sub-conscious mind, an erasing of the ego boundaries and a merging with the greater field of consciousness of creation.

The was more and more to experience, dieting some of the teacher plants such as Ajo Sacha and Guyasa, I felt my senses being altered , expanded in some ineffable way, and becoming aware of the song, the very rhythm of the rainforest. There was sound, smells, and sights around me, which I had not been aware of in my normal everyday waking state. I could zoom in on smells, and sound, I realised that the rainforest was one entity with the insects, birds, and animals being a part of the totality of the rainforest. I am in paradise when lying in my hammock; it is like floating within a living three-dimensional sensorial experience of sound, colour, smell, movement, and vibration all in harmony and great beauty.


The work with the visionary plants not only provides a philosophical frame of reference for my life so to speak, but is also a path for deep soul healing, and generates a desire to engage fully and with enthusiasm the world around me. Celestial visions are always very nice and pleasing but they must never cloud, disguise, or distract our real purpose to live in the full embodiment of being a human on this beautiful planet and striving to enrich that special and unique experience, our ‘earth walk’. I recall some years ago when I led a group to the Amazon Rainforest, our initial gathering with our shaman Javier Arevalo so we could all introduce ourselves. Javier was very curious about Westerners, and was interested in knowing what we were searching for with the visionary plants. One participant stood up and said she wanted a clear and definitive understanding of the male and female principles of the universe, the cosmic “ying and yang” as she put it. Well Javier was totally mystified by this question, as when I have attended his sessions with local people who visit him for a consultation or session they ask about everyday problems and concerns such as “is my boyfriend / husband / girlfriend cheating on me?”, or “why am I unlucky in finding a job?”, “I need help to overcome this disease”. Well we worked with our participant to explore what the real question was behind her initial enquiry, finally she said that she was really looking for love in her life, and of course, Javier could understand this deep desire completely, and was subsequently able to help her discover and reconcile the inner obstacles, which had been preventing this.


In this context, the teacher plants can provide a doorway to great and meaningful insights in the adventure of personal growth and healing. The growth and healing has therefore to be also in the physical world, thereby offering the opportunity to reveal our emotions, traumatic and turbulent experiences hidden or otherwise and so these can be released and ourselves restored. This access to our soul companion (our greater selves) , this flowing omni-present force guiding our life which presents with what are often called euphemistically “growth opportunities” for us to overcome. The plant teachers can show us these, where we can transcend linear time itself, and we journey within this eternal now at the very place in time where we experienced such a difficult event or suffered a troubled pervasive period in our life. We can re-experience this albeit from a different perspective, learn what happened, the reasons why it occurred and the subsequent impact and consequences on our life, and then to release any pain and trauma locked within our being. This release within the Ayahuasca experience is called ‘la purga’ our purge, when we literally purge this pain from our being, it is not only the contents of our stomach which are being released but also the deeply stored bile and sourness in our bodies generated from these difficult events. The plants offer us the potential for deep soul healing so we can become stronger and more able to engage fully in the precious gift of life.

Developing a personal relationship with Ayahuasca is within a background of an ancient body of practices. For example, there is a dietary regimen, and prohibitions regarding libidinous thoughts and activity. These considerations need to be respected and can not be ignored if one embarks on a path of communion with the plant. On observation and study (also called trial and error), this regime helps us to become more ‘plant like’, therefore increasing our receptivity to the plant-spirit-mind.

Many of my visionary experiences with Ayahuasca have led to a deeper understanding of my life and the role that various people had played in it. Sometimes I became those people, lived their lives, and came to understand why they did what they did, what decisions they had to make in their lives. These revelatory experiences invariably led to some form of closure with that person, like completing an open chapter, or a profound healing of my relationship with that person.

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest at the dedicated centre located in the Mishana nature reserve. He is the author of the best selling book, Plant Spirit Shamanism (Destiny Books USA. Click for more information at www.shamanism.co.uk

Ayahuasca, Sacred Medicine for the Soul PART 1

We humans have a special relationship and dependence on plants. Since our beginnings, they have been the source both directly and indirectly of our food, our shelter, our medicines, our fuel, our clothing, and of course the very oxygen that we breathe. This is common knowledge and in general we take if for granted. Yet we view plants in our Western culture as semi-inanimate, lacking the animating force labelled soul, mind, or spirit. Many people ridicule and regard as eccentric those who speak up and say they communicate with plants. You only have to recall the popular reaction to Prince Charles’s comments saying that he often did just that.

The biggest challenge for a Westerner undertaking this communion with the plants is to accept that there is another order of nonmaterial reality that a person can experience through his entrance into plant consciousness, and to do this requires a significant leap of the imagination. We are all born into the social paradigm that surrounds us, with all its beliefs, myths, and institutions that support its view of the world, and it is not within our worldview to accept the immaterial and irrational. Before we embark on this journey to the plant mind, then, we first need to examine some of our most deeply ingrained assumptions, assumptions still fostered by many of our religious and social institutions today. The starting place for this journey is we ourselves.

HomoSapien-centricity is a strange looking word but perhaps an appropriate one to describe the concept that many of us, consciously or not, carry within us: that we humans are the most important (and maybe even the only) conscious and self-aware, that is, ensouled beings in the universe. For shamans the world that we perceive through our senses is just one description of a vast and mysterious unseen, and not an absolute fact. Black Elk, In John G. Neihardt’s book, Black Elk Speaks , the Oglala Sioux medicine man, remarked, that beyond our perception is “the world where there is nothing but the spirits of all things. It is behind this one, and everything we see here is something like a shadow from that world.”

How can we enter into a communion (in the true sense of the word) with the plant consciousness or soul? This can indeed be difficult, as we in our culture have long forgotten this understanding and body of knowledge. However we can learn from those peoples who still live within a paradigm that our physical forms are illusions, and beyond that we are all connected and no different from all things. Modern physics which recognises the underlying nature of form and matter as an energy which pervades and informs the universe is saying the same as the ancient shamans, “reality is an illusion, albeit a persistent one” Albert Einstein (Alice Calaprice. The Expanded Quotable Einstein. )

These are the peoples referred to by the Alberto Villoldo as those who were never ejected from the Garden of Eden (unlike us). It is clearly a good way to learn and study from the shamans of the Amazon rainforest where this knowledge is still alive and from those who still live in the mythological Garden of Eden. One of the great plant teachers is Ayahuasca, also called the ‘Vine of the Soul’.

Ayahuasca is a combination of two plants (although other plants are added to elicit certain visionary experiences or healing purposes). This mixture of two plants the Ayahuasca vine and the Chacruna leaf, operate in a specific manner with our neuro-chemistry. The leaf contains the neuro transmitters of the tryptamine family (identical to those present in our brain) and the vine itself acts as an inhibitor to prevent our body’s enzymes from breaking the tryptamines down thereby making it inert. Science defines this as the MAOI effect (Monoamine Anti Oxide Inhibitor) and forms the basis for many of the widespread anti-depressant pharmaceutical medication such as Prozac and Seroxat. This MAOI principal was only discovered by Western Science in the 1950’s, yet interestingly this very principle has been known by the plant shamans for thousands of years, and when you ask the shamans how they knew this, the response is invariably “the plants told us”.

The Sacred Doorways to the Soul

The plants have in my subjective experiences have been a doorway to my place in the great field of consciousness. I am aware that subjective experience is not regarded as scientific, but at the end of the day, all our experiences are subjective and reality is not always that consensual as we believe it to be. It is somewhat of a paradox that the leading edge of modern science, Quantum Mechanics has also arrived at this conclusion and describes a mind-bending reality in which we are all both alive and dead at the same time. Quantum particles (the very basis of matter) exhibit the properties of bi-locality i.e. exist at different locations in the universe at the very same time transcending vast distances of many thousands of light years.

With the visionary plant doorways opening to the wider field of consciousness my experience and personal revelation is, that I am a discrete element in this great field, a unique frequency or wavelength amongst infinite others and that all these are vibrating in a vast wavelength of ecstatic harmony. I understand the purpose of my human existence is to be just simply human, and embrace the unique experience of human emotions and feelings. I have learned that my soul is not separate and is integral to me. Expressed differently, I am part of this soul, which has the appearance of form. My soul is outside of physical time, space, and itself a component of an ineffable and indescribable existence in infinity.

My first real encounter with the plant world of the shamans was when I first arrived in the Amazon some twelve years ago. The moment I stepped off the aeroplane in Iquitos it felt as if I had been hit by bolt of energy. I felt so energised that I didn’t sleep for two days, my senses were at a heightened state of awareness, and it felt as if I could hear the heartbeat of the rainforest itself.

Iquitos is a city in the Amazon rainforest, there are no roads (completed anyway) to it. The only way to get there is via aeroplane or by river boat. The city in the 19th century was the centre of the Rubber industry but by the early 20th century the rubber trade had moved to the Far East, and the city had fallen into neglect and disrepair. It is now a place without an apparent purpose resplendent in its post-colonial splendour literally in the middle of nowhere, a true frontier town.

I recall my first moments in Iquitos standing on the Malecon at the edge of the city overlooking the river and some 3000 miles of pure rainforest spread out in front of me, an exhilarating experience which still fills me with wonder and awe.

I had come to Iquitos out of a long-standing interest and desire to experience at first hand the living tradition of plant spirit medicines and of course, the magical brew of Ayahuasca of which I had heard so much about.

I was not to be disappointed; my first sessions with a shaman in an open jungle clearing changed my view and understanding of life, a spiritual epiphany. I experienced being in the very centre of creation. I had the realisation and experience that I was not separate but an intrinsic part, a discrete element in the vast cosmic mind or field of consciousness, and that we were all connected. All part of the one great mind, and our experience of ‘separateness’ was no more than an illusion, generated by our being in our bodily vehicle which housed our senses.

One of my most profound experiences in an Ayahuasca ceremony, when I found myself transported to what I felt as the centre of creation. I was in the cosmos witnessing totality, planets, stars, nebulas, and universes forming. Everywhere stretched vast patterns of intricate geometric and fluid complexity constantly changing size and form. The chanting of the shaman was filling every cell with an electric force, every port of my body was vibrating and it felt as if I was being bodily lifted into the air. I was in a temple of sound, vibration and bliss. Gathered around me were giants in ornate costumes of gold and multi-coloured feathers blowing smoke and fanning me, these were the spirits of Ayahuasca, and then this soft gentle and exquisitely soft and sensual voice spoke to me of creation and the universal mind.

To reinforce this poetic insight, the words appeared before me in bold neon like script. When I related this after the session to the maestro said, “Ayahuasca wanted you to understand”, and he continued; “Ayahuasca opens doors to different dimensions. Often the mind can be obstructed from accessing inner knowledge. Ayahuasca can open up the mind to abstract things that cannot be seen in the material world. If I hadn’t had the experience, I would not be able to believe that a tree could have its own world or have a spirit. But when you begin to discover these dimensions personally, little by little you begin to recognise and accept the mystery of it.”

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest at the dedicated centre located in the Mishana nature reserve. He is the author of the best selling book, Plant Spirit Shamanism (Destiny Books USA). Click for more information at www.shamanism.co.uk

Shipibo Ayahuasca Shaman Leoncio Garcia Interviewed.

Interviewed at Mishana Private Retreat Centre, Amazon Rainforest with Peter Cloudsley August 2005.

The Shipibo are one of the largest ethnic groups in the Peruvian Amazon. These ethnic groups each have their own languages, traditions and culture. The Shipibo which currently number about 20,000 are spread out in communities through the Pucallpa / Ucayali river region. They are highly regarded in the Amazon as being masters of Ayahuasca, and many aspiring shamans and Ayahuasqueros from the region study with the Shipibo to learn their language, chants, and plant medicine knowledge. In this article we interview the Shipibo maestro Leoncio Garcia.

We interviewed Shipibo maestro Leoncio Garcia, a man in his mid seventies but with the appearance of a man twenty years younger. Again a testimonial to the youth giving qualities of Ayahuasca and the plant medicines of the Amazon Rainforest.



Leoncio Garcia

"I didn’t become a shaman until I was 50, I am now 74. I was always so busy working in the chacra, or cutting wood, it was only when I began to get a bit older. Until then I had taken Ayahuasca for all the usual reasons of health, but that was all. After deciding to do the diet I drank Ayahuasca seriously but I didn’t see anything and didn’t think I would learn anything but still I kept on drinking every night and didn’t sleep. With just one day to go before completing three months’ diet, I had a tremendous vision and I began to chant and continued all night until dawn. I saw under the earth, under the water, and into the skies, everything. Probably I was learning from the sprits during the diet but I didn’t understand. After that I could see what the matter was with people. I dieted pinon Colorado and tobacco first and then tried all the other plants.

This was in San Francisco, a Shipibo community on Yarinacocha, Pucullpa where I was born. After this I went to Huancayo for six months to try my medicine. Then I went to Ayacucho and then a Senor took me to Lima to heal his wife. After two months I was taken to Trujillo and then Arequipa, Cusco, Juliaca, Puno. Everything worked out well and I worked with a doctor once who was not very successful and soon there were people queuing outside her consultancy. Eventually I came to Iquitos in 2000 and I haven’t had time to return to my family since then, I just send them money. When I go round to people blowing tobacco smoke it is to give them arcanas, to protect them so that when things happen around them it doesn’t hurt them or make them ill.

Leoncio tells a Shipibo (cautionary) myth? There was once a wise man called Oni who knew what each and every healing plant could be used for. He knew all their names and one day he saw a liana and recognized it as Ayahuasca and he learned to mix it with Chacruna. One night he tried it and learned so many things that he carried on drinking it. But because he went on drinking so long and often he stopped eating and drinking, and just chanted day and night. Now he had two sons and they said ‘come and have breakfast Papa’, but he carried on drinking Ayahuasca and when they tried to pick him up, he was stuck to the ground and couldn’t be moved. So they left him chanting to all the plants everyday and night and they noticed that Ayahuasca was growing out from his fingers. So the sons went back to their chacras and after a month came back again, to see their father. Everywhere Ayahuasca ropes had tangled around him and still he continued chanting day after day and the forest carried on growing around him. After a few more months, he had merged with the forest itself and that is why its called Ayahuasca, rope of the dead and in Shipibo Oni."

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He is the author of the best selling book, Plant Spirit Shamanism (Destiny Books USA). His website: Ayahuasca Retreats with Eagle's Wing