3. BENJAMIN OCHAVANO
Benjamin Ochavano Is a traditional Shipibo Muraya.(elder shaman).
He is in his eighties. His chants (icaros) sung in the Shipibo language
are extraordinary, beautiful and with a powerful vocal range.
I first started taking ayahuasca at the age of 10, with my father, who
was also a shaman. When I was 15, he took me into the selva to do
plant diets, nobody would see us for a whole year, we had no con‐
tact with women, nothing. We lived in a simple tambo sleeping on
leaves with just a sheet over us. We dieted plants: ayauma, pucha‐
tekicaspi, pucarobona, huairacaspi, verenaquu.
I would take each plant for 2 months before moving on to the next,
a whole year without women! The only fish allowed is boquichico –
a vegetarian fish and mushed plantains made into a thick drink ca‐
lled pururuco in Shipibo, or chapo without sugar.
Then I had about a year’s rest before going again with my uncle, Jo‐
se Sánchez, for another year and 7 months of dieting on the little
Rio Pisqui. He taught me alot and gave me chonta, cascabel, hergon, nacanaca, cayucayu. He was
a chontero, a kind of shaman who works with darts (in the spiritual world) – so called because real
darts and arrows for hunting are made from the black splintery bamboo called chonta. A chontero
can send darts with positive effects like knowledge and power too, and he knows how to suck and
remove poisoned darts which have caused illness or evil spells.
To finish off he gave me chullachaqui caspi. Then I began living with my wife and working as a cu‐
randero in Juancito on the Ucayali. Later I went to Pucallpa where I still live some of the time
when I’m not in my community of Paoyhan, where my Ani Sheati project is.
The most important planta maestra is Ayauma chullacha‐
qui. Then Pucalo puno (Quechua) the bark of a tree which
grows to 40 or 50 meters. This is one of a number of
plants that is consumed together with tobacco and is so
strong, you only need to take it two times. It requires a
diet of 6 month. You drink it in the morning, then lie
down, you are in an altered state for a whole day after‐
wards.
Another plant is Catahua whose resin is cooked with ta‐
bacco. You must be sure that no one sees you while you
take it. It puts you into a sleep of powerful dreams.
Ajosquiro is from a tree which grows to 20m, with a penetrating aroma like garlic. It gives you
mental strength, it is very healing and makes you strong. It takes away lazy feelings, gives you
courage and self esteem, but can be used to explore the negative side as well as the positive. You
can be alone in the wilderness yet feel in the company of many. It puts you into the psycho‐
magical world which we have inherited from our ancestors, the great morayos (=shamans in
Shipibo) so you can gain knowledge of how to heal with plants.
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5. LEONCIO GARCIA
The Shipibo maestro is now in his late 70's with the appear‐
ance of a man in his 50's. He was born in the Shipibo commu‐
nity of San Francisco by Yarina Cocha (an oxbow lake near Pu‐
cullpa). 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.
I didn’t become a shaman until I was 50, I am now 74 (2005). 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 seri‐
ously 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, un‐
der the water, and into the skies, everything. Probably I was
learning from the sprits during the diet but I didn’t under‐
stand. After that I could see what the matter was with people. I dieted pinon Colorado and to‐
bacco 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.
A 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 grow‐
ing 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.
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6. Amahuaca myth.
Once a group of wise Amahuaca Indians drank Ayahuasca in a circle each night. There were two
men and two women, and they chanted all night, never stopping to eat anything. And each night
they sang higher and higher, and each night they lifted a little further off the ground until finally
they became the ‘Tatatao’ birds, flying about in the sky. And one night they settled in the branch of
a very high tree in their chacra and said goodbye to their families … Ta tat a ta tao, and that night
the family left behind drank Ayahuasca together. Until today, all you can see or hear are the Tata‐
tao birds.
ENRIQUE LOPEZ
Enrique Lopez Is a Shipibo shaman, he is originally from the Shipibo
community of Roaboya on the River Ucayali. He started his appren‐
ticeship as a shaman with his grandfather when he was 10 years old.
We worked with Enrique at our last retreat, and found his ayahuasca
to be very potent. His chants are all in the native Shipibo language
which adds another dimension to the ceremonies. Enrique is knowl‐
edgeable about plant medicines and diets. The Shipibo people are re‐
garded as masters of Ayahuasca. Enrique has a gentle and caring
quality in his work with our participants. As a note his father in law is
the elder shaman Benjamin Ochavano.
Enrique discusses his early years in the indigenous Shipibo community in the Ucayali region of the
Amazon Rainforest in Peru. Enrique talks about the Shipibo views on Ayahuasca and medicinal
plants.
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 suc‐
ceeded in introducing their evangelical religion. The effect was to threaten Shipibo customs and
create divisions in the community.
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8. Some shamans drink pure juice of tobacco macerated with alcohol instead of ayahusca. First he
drinks and goes off into another world and has a green vision. That means patterns only.
Sometimes the animals and things you see, have patterns on
their skin. It happens when you sing in Shipibo, how do ex‐
plain this?
What I do when I chant is to call the animals for protection.
Otorongos may come near to us but sometimes they get too
near and are ferocious and out of control. This can be caused
by an enemy who has found a way to harm me. The thick bark
and seeds of the Ayauma tree is good to protect against this.
You take a vapor bath in it before the session.
Camalonga (a seed) is good too, it returns the harm from
where it came and the wrong doer becomes ill. Lupuna and
Catauhua are also good against brujeria (bad magic). Huayruro is not so much used.
Ajo sacha can be used in protective baths, for illnesses like arthritis, and as a powerful teacher. It
makes you hard working, turns around a run of bad luck ‐ saladera, helps you in fishing and hunt‐
ing. You can also pour the ajosacha up the nose of the dog to make a good hunting dog. Also loose
women (pishcotas) can be cured with ajosacha.
I left Roaboya in 1998 and went to live in Trujillo to sell healing plants and ointments made from
boa, otorongo, bufeo colorado etc. I found many charlatans there selling any old thing. I worked
mainly with banos florales and didn't use ayahuasca. I also felt a lot of envy from people there,
and once it made me very ill. I couldn't walk, and was urinating blood so I went to Lima by bus and
from there to Tingo Maria where it got much worse, and I only just got to Pucullpa to return to my
community. I was 24 then. Everyone said it was dano (envy and bad magic). I cured myself with
Catahua, Lupuna and Ayahuma. At the bottom of the saucepan we placed crushed green bottles
before adding the plants and barks. When I was well I returned to Lima for a few years, and then
my wife got a job as a cook at a tourist lodge, so that's how I came to live in Iquitos. My uncle
Benjamin (who is from Pauyan) still works there occasionally. Authors note: Benjamin Ochavano a
powerful Shipibo shaman.
How does a Shaman help people who have experienced harmful and negative sorcery?
Enemies can come from anywhere. If I heal someone, I undo someone's dano ‐ illness from black
magic ‐ and that makes me the enemy of the brujo who tried harm or kill the person.
What is it important for an Ayahuasca shaman to know?
A shaman must know how to do three things;
They should know how to bring about the vision.
Second, how to bring the effects down again when a patient is suffering.
Thirdly, they must know how to close the session.
These are the most important things, but there are shamans who take ayahuasca without know‐
ing them.
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9. Howard G. Charing
Howard G. Charing is a partner in Eagle’s Wing Centre for Contem‐
porary Shamanism. His initiation into the world of Shamanism was
sudden, which was caused by a serious accident (a lift crash) which
resulted in severe injuries and a near‐death experience. After many
months of physical pain and disability, he had a transformational
experience which started him on the path to healing. He co‐
authored the best‐selling book ‘Plant Spirit Shamanism’, published
by Destiny Books (USA).
Peter Cloudsley:
Since 1980, Peter has been researching Peruvian fiesta music. He has
built up a documented archive of traditional music and interviews,
and has collected for the British Museum. Throughout this time he
has travelled extensively in Latin America, especially Peru, studying
the wealth of music and diversity of popular religions. Peter has
taught courses at the City Lit and elsewhere (on music and popular
culture in Latin America) and speaks fluent Spanish & Portuguese .
Eagle’s Wing
The work of Eagle’s Wing founded by Leo Rutherford in 1983 is to help people connect
their inner and outer worlds, to bring dreams from the world of spirit into matter, and
thus enjoy a creative and fruitful life ‐ to dance their dreams awake.
Details of Eagle’s Wing programmes , workshops, journeys to
meet indigenous shamans in Peru , books, tapes, CD’s can be
found on the internet at
www.shamanism.co.uk
or call or write BCM Box 7475, London WC1 3XX tel: 01435
810233.
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