Shamanic Dietas of Teacher Plants & Trees
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What is a Shamanic Dieta?
A shamanic dieta is the ancient discipline of sacrifice and prayer, wherein the spirit of teacher plants and trees bestow profound physical, emotional, and spiritual healing and teachings upon the dedicated student (dietero).
Master Plant TeachersA tea made from the leaves, flowers, bark, or root of the plant or tree being dieted is consumed according to the schedule prescribed by your maestro (master healer).
AyahuascaAyahuasca, the visionary medicine of the Amazon, is typically used in formal ceremony by the maestro to open and close the dieta.
TobaccoThe Amazonian form of tobacco, smoked as mapacho or ingested as rapé, is often used during dietas for energetic cleansing and connecting with the spirit of the plant or tree being dieted.
SacrificeA traditional shamanic dieta is normally undertaken in isolation, with little to no contact with any other person. Other guidelines include no sex, no salt, no sugar, no alcohol or drugs, among other restrictions prescribed by your maestro.
Deep HealingEach master plant or tree is characterized by its ability to offer a special type of healing. Many believe that successful completion of a dedicated plant dieta offers more healing than any other type of healing modality.
Shamanic ApprenticeshipThe dieta is the process by which apprentices from the Amazonian tradition of vegatalismo (plant-based shamanism & healing) learn to become curanderos (healers).
Medicine ceremony organizers gone wild_________Shipibo maestros: "We are starving. Can you find us a chicken so that we can cook ourselves some chicken soup?"Ceremony organizer: "No, there are no chickens in this country. And you should be eating only vegetables so that you can have more fuerza during ceremony."_______Shipibo maestros: "We are going to give this person just a little bit of ayahuasca to start out with."Ceremony organizer: "No, I am going to pour him a cup myself because we want everyone to have a strong experience."(The participant receives a large cup and goes on to attack the Shipibo maestros with a kitchen knife, which they escape by barracading themselves in the bedroom)______Ceremony participant: "I wanted to ask you about plant dietas."Ceremony organizer & facilitator: "I do not know what the big deal is with these plant dietas. I dieted for 10 days and did not see or feel anything."______Ceremony organizer: "I take 25% of everything donated by the participants for each ceremony."Curandero: "I feel this is not my way. When there are three curanderos in the ceremony, this means that you would be receiving as much as each healer. Much of the money earned is going to support their (indigenous) village as well.(Western) Ceremony organizer: "But what about my tribe?! I want to build my own temple!"________Ceremony organizer: "I want to rent a yacht so that I can take the pajés on the sea. How much would that cost?"Curandero: "At least a thousand euros."Ceremony organizer: "That sounds fine. We can pay for it from what we earned in ceremonies."Curandero: "Is it the pajés that want a yacht ride or yourself?" ... See MoreSee Less
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As an organizer.. my curandero and I had a secret tradition where we sneak and drink a Mexican coca-cola to reward ourselves for the hard work and sometimes eat chicken… and candy..away from the judgement of everyone 😂😂😂🙌🏽❤️. We usually always offered chicken with our ceremony meals. We were told one time by a medicine man back home they always kill and cook a chicken before ceremony.
What The he is wrong with these people… some humans really… can’t wait to meat with a real curandero again and make him a barbecue
In May the same story with chicken happend with curandero from Peru in Spain. The organiser did not give him chicken because .... she was vegan and all participants also.
I agree with the rest but 25% for organiser is not much
Brazilian singer Milton Nascimento with a young Benki Pianko, now Sheripiari & one of the leaders of the Ashaninka people, during a visit to Aldeia Apiwtxa in the year 1989 | Photo by Beto Ricardo ... See MoreSee Less
"People talk about the great number of years they have studied the medicine or the number of long dietas they have completed.""But I like it when they speak about self-accountability, responsibility, and active wisdom." "And if the healers you meet are not what you expect them to be, then become that which you want to receive." "Then give yourself to the world, so that those looking for inspiration can also see and become better. This is what you have to learn to be a true medicine man or woman."- Abraham Lozanobrioso ... See MoreSee Less
So it is 🕊️🌍
This is an excerpt from the invitations I send out when I organize ceremonies on behalf indigenous healers. Should it resonate with anyone, please feel free to edit and/or use._______Financial TransparencyI believe it is worthwhile to be financially transparent about the organization of ceremonies and dietas, particularly as the cost of ceremonies and dietas appear to be rising significantly around the world and going beyond the reach of many who are in need of healing.100% of all payments contributed by the participants in ceremonies/dietas that I organize go directly to the maestros/curanderos/pajes who lead the ceremonies/dietas.I have also committed myself to working with indigenous leaders whenever possible (vs “independent healers”), so that participant contributions are used, at least in part, to support projects that benefit the indigenous villages and communities that the healer(s) are rooted in or connected to.The only costs deducted from the contributed payments are for: the rental of the ceremony venue; the medicine served; ceremony supplies and groceries for the meals served during the retreat; groceries for the meals provided to the healers during their stay in-country; fuel and auto rental for transport to and from the ceremony venue; and when needed, airline tickets to bring the healer(s) to where we are holding ceremonies.I also try to donate the medicine itself (when available) when I organize for my personal teachers.I do not retain any of the contributed payments myself and simply take this as an opportunity for healing and learning – a way of working that I have never deviated from since I began my studies of plant medicine over a decade ago. ... See MoreSee Less
So much Gratitude for you! ❤️
NEW DATE & TIME May 15, 20023 (Monday) starting at 1900A musical evening of song and prayer led by Paka and Rora of the Noke Koi (Katukina) tribe of the Amazon Rainforest of Brazil, and supported by maestro curandero (master healer) Abraham Lozanobrioso.________Please join us on May 15, 2023 @ 19:00 at Hopneri Maja (Old Town Tallinn, Estonia) for a musical evening of song and prayer with Paka and Rora of the Noke Koi (Katukina) tribe.Donations of 20 euros per person is requested.________Paka Kamãnawa Noke Koi & Rora VarinawaPaka Kamãnawa Noke Koi is a very strong and humble medicine man, who is the son of a Cacique (Chief) of the Noke Koi tribe, but whose mother was Yawanawa. He began drinking their ancestral medicine from the age of 7; was helping in healing ceremonies by the age of 14; and has been in serious full-time study with the medicine for the past 7 years under the tutelage of Romoya Kochti, the eldest shaman of the Noke Koi people.Paka is the founder of the group, Kamãyura, that studies the traditional sacred chants of the Noke Koi people and composes them into songs with instruments; and serves as the principal teacher of sacred songs for the youth of the Noke Koi tribe.Paka will be accompanied by his wife Rora Varinawa. Together with their children, they recently moved to a village deeper within the Amazon Rainforest along the Rio Gregorio (near Yawanawa territory) in the state of Acre, Brazil._______Abraham LozanobriosoAbraham received a vision almost 20 years ago, in which an indigenous elder blew medicine into his nose with a pipe and said to him: “You too are a child of the forest.” In this vision, he then found himself falling and becoming submerged in a pot filled with dark brown liquid. He knew next to nothing about the medicines of the forest at that time, but participated in ceremonies with Santo Daime before re-locating to the Amazon Rainforest.He has been a “child of the forest” ever since, living and studying with maestros and pajés of medicine traditions throughout the Amazon region including the Shipibo-Conibo, the Huni Kuin, the Yawanawa, and the Ashaninka. He has also studied the medicine and healing traditions of the Huichol, the Lakota, and the Mazateca people.He is gifted with remarkable clarity of sight and the grace of the cura (healing), able to visually see and balance the body, mind and spirit of the participants in ceremony. ... See MoreSee Less
This content isn't available right nowWhen this happens, it's usually because the owner only shared it with a small group of people, changed who can see it or it's been deleted.
This event has been POSTPONED due to our guests arriving late due to a missed flight connection. The new date & time will be May 15th (Monday) starting at 19:00.
Selected excerpts from the article "Amazonian Shamanism and the Western World - Between Encouragement and Warning" by Dr. Jacques Mabit of Takiwasi [Photo of Jacques Mabit, Juan Flores, and Rosa Giove in ceremony from the year 2001 by Martin Huaman]_____________"On the other hand, apart from the shaman, the intake of Ayahuasca was a relatively rare occurrence in most ethnic groups and was generally secondary compared to the intake of purgative plant preparations.""The latter are considered essential to balance the intake of Ayahuasca and young indigenous have systematic access to these, though they do not always take Ayahuasca at all.""The repeated and frequent intake of Ayahuasca without the intake of other plants does not make sense in the eyes of the indigenous person, and entails a certain danger."__________"There are then multiple traps in the approach to Amazonian shamanism by Westerners because misunderstandings can lead to incorrect behavior.""Even in an ideal context and with an absolutely correct shaman, lack of preparation at the time of entering the symbolic universe can cause serious problems.""In fact, the images that emerge, just as in dreams, require a degree of interpretation and then a conscious metabolisation. For the indigenous person who lives within a tribe, the cultural knowledge received from childhood provides him with a lecture key for reading shamanic experiences. He possesses a cosmogony of collective interpretations, legends, myths, family or clan stories that allow him to automatically localize his experience and provide coherence to it in relation to himself and his universe of reference." "By contrast, the impoverished symbolism of Western rational education, the reductionism of scientific myth and the desacralization of religious practices, produce people deprived of clear reference points for their inner worlds, as well as for all transcendent dimension." "The disappearance of rites of passage "produces" masses of adults who are not psychically born and remain blocked in a maternal world in which masculine psychic functions are excluded and become inaccessible.""The ego with its ambition of omnipotence immediately takes advantage of shamanic experiences to appropriate them: the enlargement of consciousness then becomes an inflation of the ego.""The subject takes a personal indication as the revelation of a unique divine mission. ""How many Westerners who take Ayahuasca and visualize energy in their hands immediately believe that they are called to become healers or even think that they were already before, without knowing it?"______"Shamanism engages the body in an extreme way (fasting, sexual abstinence, food prohibitions, prolonged isolation, etc.), directed to the borders of psychological resistance that exist especially within modified states of consciousness, bringing us closer to paranormal phenomena and parapsychological deviations that are sometimes too destabilizing, as well as opening the doors to unknown transcendental dimensions.""Suffice to say that shamanic training involves a great deal of suffering and sacrifice.""We are very far from the comfortable proposals of shamanic light training available at home that do not involve suffering (a horrible Judeo-Christian invention) where all that is needed is a partner and a drum to become a shaman and find your totem animal."_______"Initiation is a long and slow process that requires the integration of experiences at various levels (physical, mental, emotional, spiritual) and in which a Westerner cannot simply ignore their own culture.""Instead of escaping to another world, it is about reintegrating one’s own roots and reconciling with oneself and one’s "ancestors.""Diverting through an ancestral culture may be appropriate for a Westerner on the condition that they are preparing to return "home". "The prior or simultaneous acquisition of a training in accompaniment or, better said, of a profession that includes a therapeutic dimension, seems essential to me.""The shamanic experience must be prepared beforehand, to then be conducted in a symbolic container and finally to be followed by additional stages of integration of the lived experience. Therefore, it requires a specific space.""In these conditions, the Spirit, who breathes where it wants and when it wants, can inspire therapeutic vocational callings, which may originate from different cultures, but which all speak of the eternal Man." ... See MoreSee Less
Wow, incredible astuteness in these words. Hits the nail on the head on so many levels. Thank you for synthesising this.
Thank you so much for Sharing this ❤️
Thanks for sharing this, very precious reminder 🙏🏻❤️
So on point, I feel everyone involved with this medicine should read this! Thx so much for sharing 🙏🏽
Selected excerpts from anthropologist and author Jeremy Narby's interview with Folha de Sao Paulo; Photo of Jeremy Narby with Maestro Juan Flores of the Boiling River_________"I lived with Ashaninka people in the community called Quirishari in the middle of the Peruvian Amazon in the 1980s, and at that time I was just a fairly ordinary Western fellow.""The World Bank and different International development agencies were funding the confiscation of Indigenous territories in the name of development, arguing that these people didn't know how to use their resources rationally. I wanted to show that they did use their resources rationally and had all kinds of knowledge about the rainforest.""I was studying the rational uses of the rainforest by Ashaninka people, but they told me right at the heart of their knowledge system: "Brother Jeremy, if you want to understand all these questions you're asking about how we know what we know about plants, you have to drink ayahuasca. It's the television of the forest. It'll show you images and you will learn things"."I knew that taking Indigenous hallucinogens too seriously was dangerous for an anthropological career. Carlos Castaneda, Michael Harner and so forth had been somewhat excommunicated from the profession.""But still, I thought that it was just basic intercultural politeness. 10 minutes into the experience, my worldview collapsed in front of my eyes because I began seeing things that I didn't think existed. Enormous fluorescent serpents that began explaining things to me.""Starting with the fact that I was just a tiny human being. And I realized looking at these very stunning, powerful, frightening serpents. Hallucinations, perhaps, but so detailed and powerful that it made ordinary reality seem distant and unimportant.""I could see that my whole understanding of the world had bottomless arrogance, so rational, humanist, materialist.""That kind of view of the world that's what I've been taught at school. The world is made of atoms and molecules. And these things are known and can be verified and that all the rest is, doesn't really exist, plants don't have spirits.""But the experience was like taking off one's glasses and looking at them and realizing that when one has an ordinary way of looking at things and that it is limited because my eyes were showing me a realm of reality that seemed at least as real as ordinary reality.""I'm not going to spend the whole interview talking about my ayahuasca experience, but the next day I went down to the river and, and I felt reconciled with all of life, with plants, with animals.""￼So the importance of ayahuasca with Ashaninka people almost 40 years ago helped me become aware of my own limitations and the limitations of my culture and has encouraged me to cultivate knowing about not just humans but about non humans as well."___________"I think that Indigenous societies show different ways of inhabiting the earth, that it at least show that it's possible to be human and to have a different approach to the whole idea of that nature is this thing that you can just endlessly take from, which seems to be right at the heart of the biodiversity crisis.""Some will argue they can do that because they're small scale. That's possible.""Still where I think the real deep value of Indigenous cultures is, and this is trying to answer your question is precisely in that different understanding of nature.""You go to the Amazon and you ask people, how do you say everything that is not human in your language? They say we don't have a concept like that. In fact, in our view, all the other species are people like us.""And it's important, at this point, to start thinking about how to have relations with the other species. If you define the whole world as just a bunch of objects, obviously it's easy to exploit them, but it's more difficult to have relations with them.""What can Indigenous cultures show us?""Is how to treat the rest of the world like your family, how to have relations with them, how to treat them like people."￼____________"Local people are specialists in their own reality and know better than most what is good for them and so Indigenous Amazonian people know the rainforest and their initiatives.""Our job is to listen to Indigenous people and back their initiatives. I've been raising funds for the demarcation and land titling of Indigenous territories for the last 33 years.""The argument for raising funds here in Europe for doing that is saying if you want to protect the rainforest, the best way to do that is to entrust it to its Indigenous inhabitants who know how to use it without destroying it.""The same is true with bilingual and intercultural education programs. Indigenous people say we need to teach our children in our mother tongue and in Spanish or Portuguese. We need to teach them indigenous knowledge and science. And if our cultures are going to survive, we need bilingual and intercultural education programs.""So that's one thing that we've been raising funds for and backing for 27 years sometimes.""This small NGO [Nouvelle Planete] has funded the demarcation of 6 million hectares to this day. That's 1 1/2 times the size of Switzerland. That probably doesn't say much to your readers, but it's 1% of the overall Amazonian rainforest." ... See MoreSee Less
Thank you for sharing this. I believe indigenous peoples are those who will protect their environments and enable them to be there for future generations. Just seeing areas as bounty to take from just destroys the fantastic ecosystems that have developed over thousands of years. Big corporations are using disgusting tactics to take the land away from the indigenous populations and governments are turning a blind eye to this because of financial benefits to a few people. I hope you succeed in your amazing endeavour.
"The recovery of human hair in a Late Bronze Age burial cave in Menorca, in the Balearic Islands, [now a part of Spain] provided a unique opportunity to further probe into the medicinal and ritual realms of indigenous inhabitants of the Western Mediterranean as early as 3,000 years ago through the analysis of its alkaloid content.""The results furnish direct evidence of the consumption of plant drugs and, more interestingly, they reveal the use of multiple psychoactive species.""The flora native to Menorca includes the psychoactive species Datura stramonium, Hyoscyamus albus and Mandragora automnalis which contain the tropane derivatives atropine and scopolamine, Ephedra fragilis which contains the phenylethylamine derivative ephedrine, and Papaver somniferum which contains a variety of benzylisoquinoline alkaloids, morphine and papaverine among them.""The results presented here indicate that several alkaloid-bearing plants were consumed by Bronze Age people from Menorca (although Solanaceae and Ephedra were not the only ones to have been consumed)."______"Considering the potential toxicity of the alkaloids found in the hair, their handling, use, and applications represented highly specialized knowledge. This knowledge was typically possessed by shamans, who were capable of controlling the side-effects of the plant drugs through an ecstasy that made diagnosis or divination possible.""By ca. 800 cal BCE, populations at the Balearic Islands underwent a transformation of its social structures. Archaeological evidence points to demographic growth, abandonment of the burial places, and a slight decrease in extra-insular contacts.""In this context, in the cave of Es Càrritx, some individuals reluctant to abandon ancient traditions, concealed a collection of ritual objects belonging to certain members of the community, possibly shamans, in the hope that the former social order could be re-established in the future. And the best location to assure the protection of the assemblage was found going deeper inside the burial ground of the ancestors."[Full research study available here: www.nature.com/articles/s41598-023-31064-2] ... See MoreSee Less
Paka and Rora of the Noke Koi people. Paka first began drinking ayahuasca at the age of 7, started to help in ceremony by the age of 14, and has been studying the medicine "seriously" for the past seven years under the tutelage of a Noke Koi Pajé. He is the son of a Cacique (chief) and one of the primary individuals transmitting and teaching medicine songs to the Noke Koi youth. He recently moved to a village on the Rio Gregorio (near Yawanawa territory) to live deeper within the Amazon Rainforest with his family. ... See MoreSee Less
This is so beautiful. My name is Nathalie and I was looking for groups on Facebook that can lead me to an authentic experience studying in the Amazon with a tribe. The Amazon has certainly been calling. If it aligns with you, I was wondering if you can share more information with me about this. Send me a direct message if so. With love, Nathalie.
Espaço Kaxinawa, a community center for indigenous peoples with a "little aldeia" as a backyard for ceremonies, located in the middle of the city of Rio Branco, Brazil ... See MoreSee Less
Right in the city! That's awesome ♥️ Connecting everyone to their Rainforest roots.
Sônia Guajajara, born to a Guajajara family on Araribóia Indigenous Land (Terra Indígena Araribóia), located in the Amazonian rainforest in the northeastern state of Maranhão, and first Minister of Indigenous Peoples of Brazil ... See MoreSee Less
About the origins of the Indigenous Conference on Ayahuasca as reported by Angelica Santa Cruz: ayahuascaconferenciaindigena.org/en/_______"Made by indigenous people for indigenous people, the [Indigenous Conference on Ayahuasca] conference was held for the first time in December 2017, in the Barão do Rio Branco village of the Puyanawa Indigenous Land, in the municipality of Mâncio Lima, 147 km away.""It appeared as a reaction to AYA, the World Ayahuasca Conference, organized by the International Center for Education, Research and Service in Ethnobotany (Iceers), a Spanish entity dedicated to clarifying to society about psychoactive plants."_______"It [AYA] was an event formatted along the lines of academic knowledge production. Scientists gathered in working groups and talked about topics ranging from the plant's psychotropic effects on the body's molecules to legal aspects for its use in psychotherapies.""By then, two editions of the AYA had already been held. The first in Ibiza, in 2014, did not involve the participation of the indigenous peoples of Acre. “We wrote letters to the organizers asking how we, the original Amazonian peoples who have taken care of this medicine over time, and from here in Acre, where it spread throughout the world, were not invited?”, says Iskukua Yawanawá, young leader of the village Nova Esperança, on the banks of the Gregório River, in Tarauacá."_______"The second AYA took place in Rio Branco, in 2016. This time, the region's indigenous people were invited. They did not like what they saw. They felt treated like supporting actors.""They were placed, for example, in lodging at the Federal University of Acre (Ufac) and ate in cafeterias, while the academics occupied the city's hotels and went to restaurants.""Accustomed to long conversations typical of the Amerindian peoples, they were surprised by the format in which they had to express their ideas quickly, in spartan five-minute windows. And if they tried to talk any more, they had their microphones cut off."_______"At a certain point, they came across a moralizing aura emanating from non-indigenous people. In front of an audience of about seven hundred people, one of them asked Benki Piyãko to answer if the original peoples were selling ayahuasca and, therefore, making its use too trivial.""The Ashaninka leader – an environmentalist who has received international awards and was one of those chosen to join the transition team of the Lula government – took the microphone and replied: “I traveled the whole world and, everywhere I went, ayahuasca arrived before me." _______"But, above all, they smelled in the event a climate of safe conduct for science, to the detriment of ancestral knowledge. “Let's do our own”, decided Benki Piyãko and Biraci Brasil Nixiwaka, one of the spiritual leaders of the Yawanawá people. Right away, they began to spread the word to their relatives, the way indigenous people refer to members of other tribes."_______"With a certain aura of mystery – held in the middle of the forest, around a theme that is usually fascinating – the indigenous conference began, from then on, to draw the attention of peoples and institutions around the world.""And it reached the format seen in September of 2022: an event with complex and sophisticated debates, discussed by a human landscape composed of characters with epic stories." ... See MoreSee Less
The late Pascual Mahua, Shipibo maestro and trunk of Noya Rao, who conferred the air/wind of Palo Volador upon his longest studied apprentice of 10+ years ... See MoreSee Less
Can you elaborate on "conferred"?
gracias Pasquel Mahua familia Shipibo community & madre Ayahuasca
A garden filled with Chacruna plants @ Santo Daime Flor de São Francisco, Acre, Brazil ... See MoreSee Less
So Beautiful ❤️
Cumaru tree @ Amazon Rainforest of Brazil ... See MoreSee Less
Tonka Bean 👃💖