#shipibo

The Shipibo have an entire set of words to describe negative energies, and in general, these negative energies are referred to as maya niwe, or literally, “spinning energies.” Additionally, there is a whole range of verbs, signifying actions, that describe what the curandero does with these energies in order to cleanse the patient. The ceremonial language of the Shipibo is performative, much like the language of many magical traditions. A performative is when the very act of speaking a word becomes a ritual — an action that brings about a result.

Of course, the utterance alone is not enough; what matters is the power of consciousness behind the one who speaks it. During a ceremony, the act of speaking or singing the curandero’s healing actions is always accompanied by visions.

In one of the icaros, it is described quite literally how the curandero’s articulatory apparatus becomes a medical instrument during ceremonies.

"The tip of my tongue I transform into a healing tool, And all the bad energies within you I remove through my icaro."

Some energies can be dissolved, blown out, sucked out of the body, shattered into pieces, untangled, straightened, or rewired. But some energies are so deeply embedded within the body that they can only be "exploded"—for all these actions, there are specific verbs in the language of the curandero.

The list of negative energies, according to the Shipibo, is quite detailed. These include energies from our own thoughts, energies from our own words or actions, external energies that inevitably surround us every second, physiological energies related to food, drink, and sex, energies tied to the past, cosmic energies from higher forces, energies deliberately sent to harm us (a common occurrence in shamanism, they are also energies of magical influence), ancestral energies, and, particularly, the energies of envy from the closest people.

The Shipibo pay special attention to the last category. In the world of curanderismo, the energies of envy from those closest to us are considered the main source of evil, pain, and the breaking of fate. These are precisely the energies that shamans say can only be "exploded."

"The energies of envy coming from others sit deep in your body, deep in your world," sings one of the icaros.

The bad energy that intentionally comes from another person is often seen by shamans as an energetic dart. Such a dart is usually sent to an enemy during a ceremony: through ritual, the power of thought, or sometimes simply by whistling, or by smoking and exhaling mapacho (the "sopla" or "soplado" ritual).

And such “darts” are often sent unconsciously between people—through bad wishes, actions, or a harsh word.

Curanderos say that accumulated negative energy of any kind in the body manifests as mucus or slime. But this is not just physiological mucus; it is also emotional, which can become so palpable that it causes nausea or a fog in the head. When the curandero I was sitting with spoke of this, he drew a spiral with his finger around his stomach (maya niwe—the spinning energies), and his face looked as if he was inhaling an unpleasant smell.

Scent holds immense significance in the world of the selva. The Shipibo even say that thoughts have a smell. Perfume and special aromas, on the other hand, can purify the energy of a space and offer protection to the subtle bodies.

"Your medicine (energy) is unsettled, Therefore, I bring my magical perfume, Made from the golden water of the Incas, And I joyfully immerse you in it. I completely bind you within, I arrange into perfect order All the depths of your worlds, And all the depths of your soul. Now all of this is aligned into one perfect line."

This is nearly a word-for-word translation of one of the icaros used by the Shipibo during ceremonies for purifying and harmonizing the body and energy of the patient. In the world of spirits, smells are so crucial that shamans often use perfume even before going to sleep, because there, in the world of dreams, they encounter selva spirits who cannot tolerate the coarse scents of human bodies. The scent of sweat, as well as hormonal scents, including male sperm, female menstrual blood, and human sex, are considered unbearably heavy to the spirits.

Perhaps the most common form of protection on the subtle plane among shamans themselves is the mirror. A simple and quick way to shield from negative energies is to place a mirror in front or wrap a mirror thread around the body. This method is also used in many magical traditions, known by another name: “the impenetrable shield.” Any object that approaches sees only its own reflection, and any negative energy sent toward you is reflected back, returning to its source.

In addition to this, there are individual protections that a curandero receives from spirits on the subtle plane and passes on to the patient. The patient themselves can also receive protections during the ceremony or in dreams. Spirits possess immense creative potential in this regard, and these protections often appear quite unusual, sometimes resembling works of art. They may take the form of a small vial of exclusive perfume, a tiny ornament made from cosmic minerals, or even a spell in an ancient language.

Among shamans, it is well known that the voice of a curandero singing an icaro holds the full spectrum of a surgical scalpel. It can heal, revive, inflict irreparable harm, or even kill. Though the icaro itself is a vital ceremonial tool—a kind of magical incantation where every word carries weight—its true power resides in the voice that delivers it. Even a whisper, or a single breath from the curandero, can hold the same force as a voice. Though today, only a few remaining Onanya still master this level of subtlety.

So many paths to healing have been opened in ceremony through nothing more than a breath or a whisper. And just as many acts of black magic have been carried out the same way.

Another tool of protection often sung about in the purifying icaros are the Shipibo designs, the healing designs or "healing tunics" that the shaman drapes over the patient during the ceremony.

Kene, or embroidery, stands as one of the sacred pillars of Shipibo culture. But here it is important to mention that during the ceremony, the embroidery on the shaman’s garments, much like armor, serves as protection for him on the subtle plane. In some cases, the shaman himself transforms into the kene designs, enveloping the patient with them. This usually happens after the main cleansing work has already been done, and any purification must conclude with connecting the patient to the light, wrapping them in patterns, and "sealing" their body in protective icaros. Sometimes, this is accompanied by special ceremonial movements: the shaman physically approaches the patient and, with his hands, performs a procedure to close the locks around the heart, abdomen, and crown.

Curanderos not only see their designs during ceremony—they hear and sing them too. The act of sketching them onto fabric, then embroidering them by hand, is a sacred process: a meditation, an incantation for protection or good fortune, and a dialogue with the spirits all at once. The way this embroidery unfolds reveals much about the consciousness of the curandera and her connection to the other worlds.

The entire body of Shipibo designs—along with the practice of receiving them through ceremonial visions—is known as kené. Kené carries the full cosmology of the Shipibo worldview. In these intricate geometric patterns, one can find depictions of the world’s structure, maps of the Amazonian forests, the Milky Way, spirits, and even the matrix of the Cosmos itself.

The Shipibo believe these designs hold powerful positive energy: the same luminous force that reveals itself in flaming colours and fractal patterns during ceremonies with Oni. By transferring these visions onto clothing and household objects, Shipibo women imbue them with healing and protective properties. Like the singing of icaros, embroidery is not just a vital part of a woman’s training in the Shipibo-Konibo lineage of curanderismo—it’s also a defining element on the path toward becoming a Meraya: the highest rank in shamanism. Merayas are healers and seers whose purity and power allow them to travel freely between worlds, shifting form at will. In many ways, they are considered spirit-beings in human shape. Some say that among the Shipibo, there are none of them left.

You can’t approach kene as if it were simple handicraft. The entire process—from the first stitch to the last—is connected to the astral plane, and that’s where it takes place first. When Shipibo women embroider, they are weaving a thread between this world and the world of spirits. They offer their energy, and in return, they receive protection.

In curanderismo, the view of negative energy is as practical as the way we regard the negative charge of a battery. It is essential to the integrity of the world and must therefore remain in balance. Preserving that balance is the very foundation of mental, spiritual, and physical health.

Also, healing and health are inseparable from clarity of vision. Many ailments, by contrast, arise from distorted understanding.

In the Shipibo lexicon, the word ocha (hocha) is commonly translated as “sin,” but like many terms in their language, this translation is only a shadow of the full meaning. The semantic fields in Shipibo are vast and intricate, layered with nuance that resists simple equivalence. Ocha is not a deviation from some fixed moral code, nor is it “sin” in the religious sense. Rather, it is any influence—however subtle—that distorts the harmony of the space around us, disrupting the invisible, moment-to-moment order of things. Ocha can just as easily be something generally considered a virtue: a helping hand, a kind word—if offered at the wrong time, in the wrong place, or from the wrong intention.

In a sense, ocha is the very act of misunderstanding.

Our greatest misunderstandings are often the root of suffering, while the smaller ones quietly distort our lives—making them heavy, joyless, and, at times, drained of meaning.

On one hand, this interpretation opens up a delicate play of meanings in which one can easily lose their footing. But it also teaches subtlety and responsibility. And responsibility is the key to releasing any ocha. The realization that at any point, on any stretch of the path, you can take your life back into your own hands—that awareness alone gives you the strength to lay down the weight of past mistakes. Moreover, the concept of ocha carries a simple wisdom: whatever you do—good or bad—you ultimately do to yourself first.

Ayahuasca Shipibo shaman visions with psychedelic art

Shipibo music and psychopathic art

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If you are drawn to shamanism, indigenous wisdom, depth psychology, and the transformative power of plant medicine, The Echo of Ucayali is the book for you.

This non-fiction journey into the world of Shipibo-Conibo medicine and traditions is both an anthropological exploration and a mystical adventure—based on real events and told in the first person.

The book delves into the luminous as well as the shadowed dimensions of this incredibly rich ancestral lineage: the spirits of the Amazon, the gifts and hidden perils of its sacred plants, the profound meaning of confianza, kené, ícaros, and shamanic contracts, and the fragile balance between light and darkness in a realm where energy is the ultimate currency.

At Agape Hand, our mission knows no boundaries. Recently, we reached the Shipibo community of Shawanrama, delivering non-perishable food and sharing a powerful message of inclusion, dignity, and love. Every visit is an opportunity to build a bridge toward a fairer world where no family is left behind. We work tirelessly to integrate the most vulnerable communities into society, fostering solidarity and respect. This mission would not be possible without the support of people like you, who believe in the transformative power of small acts of kindness.