Portals of Power: Shamanism in South America by E. Jean Matteson Langdon, Gerhard Baer

By E. Jean Matteson Langdon, Gerhard Baer

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Through the mystical death, he has been transformed from "only a man" to a child of the Jaguar Mother, spirit parent of all shamans. The apprentice is now ready to learn all that the shaman has to show hi~, provided no bad experiences occur during his training. He remains With the shaman, isolated in the forest for two to four months, drinking yan~ almost conti~uously. They drink three to four nights consecutively U~ti! sh~man wishes to show. After a rest of a night or so, they resume drinking to see another realm and other beings.

As the yoshinbo all prefer the cold, you can easily deter them with bums. Many doctors come to me, sanitarios, bringing many medicines. 6 Just like the father and the husband of Ronin Same [the main patient of the night before] have sung with me, I usuany sing with my (helper) yoshinbo. My singing is keeping away (dangerous) yosbinbo, as a weapon would. While Ising, they don't approach. ) The doctors are the men of the ayahuasca vine, they ten me everything. 7 Sometimes the very yoshin who made him sick appears and he has to ten me everything.

10 To get a better impression of the shaman's analysis let us look at another example made by a shaman as to how he sees nihue: (Having drunk ayahuasca, sitting in front of a patient] ... it will be different, depending upon the case: If, for example, the (sick person's] body is all yellow, he has been poisoned. by the air, coming from the bubbles in the mud on the shore. ~as burned, then a death spirit has attacked. If the body appears whitlsh-yellowy, and the person has a whitish stool looking like dirty soapy water, then I know that a dolphin has poisoned my patient.

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