21 entries · 1 editorial note
(n) Pilocarpus pennatifolius. The leaves are used to make medicine. Despite serious safety concerns, jaborandi is used to treat diarrhea and to cause sweating. Some people also put it in the eye to treat glaucoma. WEBMDWEBMD · www.webmd.com/ Its ingestion produces marked sweating and salivation and thereby it was thought to provoke the elimination of toxins. DYEDYE · Source not listed on the original Text Sources page.
(n) (Tupi, jaguara) (1) Described as a “leopard on steroids,” the jaguar is the largest of the cats of the New World. PGOPGO · Patt Grantham O'Neill, personal definitions written when a good one could not be found elsewhere. (2) This regal feline became a symbol of authority and one’s prowess in hunting and battle, as well as an integral part of mythology and a powerful spirit companion for shamans, who often associate the jaguar as a nagual, which will protect the shaman from evil spirits and when they move between the earth and the spirit realm. In order for the shaman to combat whatever evil forces may be maligning him, or those who rely on the shaman for protection, it is necessary for the shaman to transform himself and crossover to the spirit realm. The jaguar is often chosen as a nagual because of its strength, for it is necessary that the shaman dominate the spirits, in the same way as a predator dominates its prey. The jaguar is said to possess the transient ability of moving between worlds because of its comfort in the trees and the water, their ability to hunt as well in the nighttime as in the daytime, and their habit of sleeping in caves, places often associated with the deceased ancestors. (See, mallquis.) The concept of the transformation of the shaman is well documented in Mesoamerica and South America, and is demonstrated through the prominence of the runauturuncu, and other sculpture illustrating jaguar transformation. EWOEWO · en.wikipedia.orgThroughout South America the feline is believed to be the alter ego of the shaman. WOFWWOFW · Source not listed on the original Text Sources page. See, nagual, therianthropy, shapeshifting. (3) Some teachers of Inca shamanism use the jaguar as the archetype of the kaypacha. Others place it on an Inca medicine wheel. PGOPGO · Patt Grantham O'Neill, personal definitions written when a good one could not be found elsewhere. (See, puma.)
See, hayllalla
(n) See, hampi.
See, hampiri.
See, hampichiy.
(v) Keep in mind; to keep (something); to learn; to seize the heart; to make sick; to understand; to be sick due to Pachamama. RSRS · runasimi.de
See, hapu.
See, hatun.
(n) Ginger, which is used for stomach aches, colds and dysentery. AAIAAI · amazonartinstitute.com/id67.html
(Amaz, sp): (n) A prison (carcel in Spanish) of aquatic souls entered through the mouth of a huge anaconda and found in its abdomen. Shamans willling to rescue the souls of patients stolen by aquatic spirits have to enter this place through the mouth of the anaconda. Entering the body of an anaconda through its mouth is a common theme in Shipibo mythology (sp). AYVAYV · Ayahuasca Visions: The Religious Iconography of a Peruvian Shaman, Luna
(n) A poisonous snake of the Amazon basin. AYVAYV · Ayahuasca Visions: The Religious Iconography of a Peruvian Shaman, Luna
(n) (Dracontium peruvianum, [also found references to it as D. longpipes, and D. loretensi - Patt] ) has long been used by indigenous tribes to treat snakebites in the Amazon region, especially bites from the genus Bothrops. The mottled appearance of the plant looks similar to these types of snakes. To treat these bites, a cold-brewed tea is made from chopped up roots and is consumed. As well, chopped root is placed against the bite and changed periodically. A similar treatment is used by some tribes to treat spider bites, stingray wounds, and wounds from poison arrows infused with poisons taken from animals like frogs. In Peruvian herbal medicine, it is used as a natural remedy for gastrointestinal problems, hand tremors, HIV / AIDS, cancer, and to enhance general immune strength. WELFWELF · www.essentiallivingfoods.com
(n) The ecstatic flight of the shaman; the taking of one’s consciousness and luminous body into non-ordinary reality, into the unknown, the nagual. This is often done to acquire information, to effect distance healing, or for pleasure. PGOPGO · Patt Grantham O'Neill, personal definitions written when a good one could not be found elsewhere. The journey may include spiritual shapeshifting. Becoming an animal is common. The spirit separates itself from the body to make flights of vision and materializes in other beings, in a saint, a mountain, an ancient shrine, and so on. In a series of manifestations in agreement with the charm or spell or place of the task or the symbology of which one is thinking: a lion, tiger, horse, bird, mountain, lagoon, stream, saint, herb, possibly even a demon. This highly subjective inner experience does not blot out objective conscious perception; all of the five physical senses and a “vision” separated, more remote in the sense that one can look at things that go far beyond the ordinary or that have happened in the past or can happen in the future. Visionary, ecstatic magical flight is the mark of the true shaman of all times and places. WOFWWOFW · Source not listed on the original Text Sources page. The shamanic journey is in three phases. The shaman sets forth from the realm of the mundane; he then journeys to the supernatural and returns. Always the passage involves these three destinations or locations … The shaman travels to the edge of the social order each time he undertakes these journeys. He enters non-form, the underlying chaos of the unconceptualized domain which has not yet been made a part of the cosmos by the cultural activity of naming and defining. With each crossing over, he gains power, as do all persons who travel to the edges of order, for … such contacts with the boundaries of conceptualization are sources of power as well as danger. Shamans are liminal people, at the thresholds of form, forever betwixt and between. SSCCSSCC · Sorcery and Shamanism: Curanderos and Clients in Northern Peru, Joralemon and Sharon.
See, hucha.