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The Indigenous peoples of the Amazon have never had pharmacies. Their medicine grows in the jungle. But before discovering which plant heals wounds, which one strengthens the immune system, and which one can be deadly, shamans went through a long path of trial and error.

Over thousands of years, they found that many plants not only provide medicinal effects but also grant new knowledge, help to see oneself and the surrounding world differently, support mental liberation, and fill one with energy.

Such plants were called “maestros.” The most well-known among them are Ojé, Uchu Sanango, Toe, Ajo Sacha, and of course, Ayahuasca. They teach at a cellular level, expanding consciousness. Illumination comes through dreams and visions.

Interacting with teacher plants is not easy. One must follow ancient rituals, observe a special diet, and strictly adhere to the guidance of an experienced shaman. Only then will the “maestros” grant access to ancient hidden knowledge.

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Interaction with teacher plants is described in detail within vegetalism — the system of ancient Amazonian beliefs. To learn from the plants and heal with their help, it is enough to grasp two main vegetalistic principles.

First — each teacher plant has its own spirit, its own genius. By interacting with the student on cellular, genetic, and spiritual levels, it helps to eliminate illnesses and bestows the wisdom of nature. The curandero (the name Amazonian Indians give to a healer) can guide the spirit of the maestro through icaros — special ritual songs.

Second — true healing never comes from outside. The body is capable of cleansing and restoring itself, but only in favorable conditions. Toxins and stress block this ability. That is why many teacher plants are powerful detoxifiers. At the same time, detoxification in vegetalism is understood in a much broader sense than in conventional medicine.

The maestros cleanse not only the body but also the soul. Shamans believe that teacher plants, when approached through canonical rituals, can erase entire layers of karma, purify and protect the body from negative energies, and even expel evil spirits. The subtleties of these ceremonies are known only to the curanderos and are passed down from generation to generation.

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Scientists have studied certain types of “maestro” plants and confirmed their effectiveness, for example, in treating clinical depression and drug addiction. However, mainstream science generally prefers to overlook shamanic practices. They are not documented in scientific journals and are not certified. Interacting with teacher plants is done at your own risk.

Also, remember that a retreat with teacher plants is not a miracle pill. Healing with the help of “maestro” plants may require long-term adherence to the curandero’s instructions, which include dietary guidelines and the use of herbal preparations.

Below are only the teacher plants we have had the fortune to interact with. This is not a complete list of Amazonian “maestro” plants, and we do not claim to provide an exhaustive description of their properties. The photos were taken by us in the jungle, where vegetalist retreats are held.

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This shrub, which can grow up to 5 meters tall and blooms almost year-round, goes by many names: Chiric Sanango, Manaka, Chiricaspi, Kiss-me-quick, and Brunfelsia grandiflora. It also has numerous healing properties. The Quechua use it to treat the effects of snake bites, colds, yellow fever, arthritis, rheumatism, and venereal diseases (such as syphilis).

Almost all of these benefits are attributed to scopoletin, found in Chiric Sanango. This organic compound has confirmed anti-inflammatory, antifungal, analgesic, antibacterial, and antispasmodic properties, and it also prevents cellular mutations, thereby inhibiting the development of cancerous tumors.

Shamans value Brunfelsia grandiflora not only for its medicinal properties but also for its ability to “open the heart,” release oppressive emotions, diagnose illnesses, and indicate plants capable of curing them. For centuries, the Quechua have drunk decoctions from this plant to gain wisdom, mental clarity, inexhaustible energy, and to ward off evil spirits and ensure success before hunting.

These properties of Chiric Sanango are likely due to a complex combination of organic compounds, including ibogaine, voacangine, scopolamine, manacin, esculetin, brunfelsamidine, and saponins. Some shamans even add this plant to ayahuasca.

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The fruits of this tree, which can reach up to 40 meters in height, have not gained much popularity: its Latin name, Ficus insipida, literally means “tasteless fig.” In the jungle, only monkeys and peccaries (animals resembling wild pigs) eat them. However, the milky sap from the trunk of the “wild fig” is widely used in South American folk medicine—primarily as an anthelmintic—and in shamanic rituals.

Amate, another name for this plant, carries deep symbolism. At the beginning of its life, it grows as a climbing vine. It attaches itself to another tree, strangles it, and eventually kills it. Later, Ficus insipida becomes a tree itself but remains equally cunning. Its milky sap, despite its medicinal properties, is toxic, and an overdose can be fatal.

The Maya used the inner bark (luba) of this tree to write books, of which only four codices have survived to this day. Today, shamans regard the Ojé diet as a preparation for interacting with other teacher plants.

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The Sekoya people call this dwarf tree “baĩ su’u,” and before going hunting, they rub the sap from its fruits on their dogs’ noses. In their view, Uchu Sanango—also known as Lobo Sanango or Abuelo Sanango—enhances the sense of smell. Amazonian folk medicine has found other uses for “Grandfather Sanango”: it is applied as a fever reducer, diuretic, emetic, and healing agent. Yet its uniqueness, of course, lies elsewhere.

Uchu Sanango is one of the main allies of the curandero. It cleanses and protects the body from negative energy, for example during rituals to expel evil spirits. For ordinary people, “Grandfather Sanango” alleviates physical and mental ailments, brings emotional balance, increases muscular strength, and improves memory. The effects persist even after the diet ends and are achieved through visions, dreams, and insights.

Another remarkable feature of this “maestro” is its ability to aid in healing addictions—whether to tobacco, alcohol, or even drugs. This is made possible through deep cleansing at the cellular and mental levels.

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The Sekoya people call this dwarf tree “baĩ su’u,” and before going hunting, they rub the sap from its fruits on their dogs’ noses. In their belief, Uchu Sanango—also known as Lobo Sanango or Abuelo Sanango—sharpens the sense of smell. Amazonian folk medicine has also found other uses for “Grandfather Sanango”: it is used as a fever reducer, diuretic, emetic, and healing agent. Yet its true uniqueness lies elsewhere.

Uchu Sanango is one of the main allies of the curandero. It cleanses and protects the body from negative energy, for example during rituals to expel evil spirits. For ordinary people, “Grandfather Sanango” relieves physical and mental ailments, provides emotional balance, increases muscular strength, and improves memory. The effects last even after the diet ends, achieved through visions, dreams, and insights.

Another remarkable quality of this “maestro” is its ability to aid in overcoming addictions—whether to tobacco, alcohol, or even drugs. This is made possible through deep cleansing at both cellular and mental levels.

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Healers of the Shipibo-Conibo tribe use every part of this moisture-loving tree. The root is used for uterine cancer, blood cleansing, and as a contraceptive. The bark is used for edema (including pulmonary edema), arthritis, and rheumatism. The leaves and feather-like flowers are used for prolapsed internal organs (especially pelvic organs) and as an aphrodisiac.

Shamans value Kori-Sacha (another name for this “maestro,” also known as Capabo, Koprupi, Semein, Cigana, Yacu, Chipero, Quinilla Blanca, and Yopoyo) for its vivid dreams and visions, which teach subtle perception of nature, perseverance, empathy, and enhance the ability to concentrate.

The spirit of this plant often appears as an elder, calming the mind and heart. Scientists explain this effect by the presence of harmala alkaloids—the same as in the “spirit vine” Banisteriopsis caapi. Some shamans add it to ayahuasca or recommend using decoctions and tinctures of Bobinsana as part of a diet prior to the ceremony.

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Chacruna does not have two Latin names. The Quechua people gave the same name to two different plants – Psychotria viridis and Chaliponga. They are not related, but both contain tryptamines, most importantly the “spirit molecule” DMT. That is why chacruna leaves are an essential component of ayahuasca.

Everyday use of chacruna is quite limited. Indigenous people drink its decoction before hunting to spot animals hiding in the jungle, and they believe it cleanses the intestines and relieves migraines. Shamans, however, claim that rituals involving chacruna decoction allow protection from witchcraft and glimpses into the future.

Ayahuasca is commonly thought of as a brew made from the “spirit vine” Banisteriopsis caapi. But chacruna plays far from a secondary role. A significant part of the visual effects (primarily visions) and sudden insights are thanks to it. In Quechua, “chaqruy” means “to mix.” Indeed, chacruna is rarely used alone.

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This small shrub (up to 1 m tall), also known as Anamu, Apacin, and Guine, has tremendous medicinal potential. Its roots have proven antibacterial, anti-inflammatory, and immunomodulatory properties. Additionally, it is a powerful antioxidant used for treating and preventing cancerous tumors.

Unlike many other “maestros,” the effects of Mucura have been fairly well studied by modern science. For example, experiments on rats showed that interacting with this plant stimulates brain activity, enhancing learning ability as well as short-term and long-term memory.

Shamans believe that Petiveria alliacea possesses another important property: the spirit of this “maestro” alleviates anxiety, helps overcome depression, and subtly teaches a sense of self-worth.

Like Ajo Sacha, Anamu has a pronounced garlic-like smell due to its high sulfur compound content.

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Interacting with teacher plants on your own, without the supervision of an experienced shaman, is strongly discouraged. In the case of Toe, it is even deadly. Even a slight overdose of the seeds and leaves of the “angel’s trumpet” (as the locals call Brugmansia suaveolens) almost guarantees a fatal outcome.

Among the milder symptoms are dry mouth, tachycardia, confusion, and muscle paralysis, including the ciliary muscle of the eye, which can make focusing impossible. Curanderos use Toe only in cases where all other remedies are powerless—for example, in the terminal stages of incurable diseases.

Due to its high content of scopolamine, hyoscyamine, and atropine, Brugmansia suaveolens is an extremely potent hallucinogen. When interacting with this “maestro,” the student loses the sense of reality. Its visions are extraordinarily vivid. There have been cases where a person, in a somnambulistic state, was able to navigate through the jungle in complete darkness.

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This vine got its name (Uña de Gato, or Cat’s Claw) due to the distinctive shape of its thorns. In the traditional medicine of the indigenous peoples of the Amazon, it is considered an effective immunomodulator and a primary remedy for herpes and systemic candidiasis.

For the Incas, this plant was sacred and even more versatile. Uña de Gato was used to treat any viral infections, colds, arthritis, skin diseases, and low blood pressure. In addition, Uncaria tomentosa was applied to accelerate wound healing.

Shamans believe that interacting with this “maestro” imparts the strength of the jaguar and eliminates physical and mental imbalance. Modern science has also taken notice of Cat’s Claw: studies show that this plant can help restore cells after chemotherapy and significantly slow the progression of cancerous tumors.

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This vine is considered the primary “maestro” for couples going through difficult periods in their relationships. It wraps around a tree so tightly (but unlike Ficus insipida, does not kill it) that it becomes one with it. For decades, botanists mistakenly classified it as a tree rather than a vine.

This “maestro” teaches such all-encompassing and forgiving unity. It brings harmony to relationships on three levels: physical, mental, and spiritual. Additionally, it addresses reproductive system issues, in particular aiding fertility.

The Shipibo-Conibo people also use Renaquilla for more practical purposes—treating fractures, bruises, hernias, prolapses, and as an anti-inflammatory remedy.

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Это королева всех «маэстро», также известная как «лиана духов», «лиана мертвых», Yagé и Daime. Она обладает и медицинскими свойствами: листья этого растения применяют при заболеваниях желудочно-кишечного тракта и как антигельминтное средство. Но всемирную известность Banisteriopsis caapi получила по другой причине. Эта лиана — ключевой компонент легендарного отвара аяваска.

Современная наука подтверждает эффективность напитка на основе Ayahuasca при лечении терапевтически резистентной депрессии. А индейцы кечуа и тысячи людей, прошедших церемонию, убеждены, что Banisteriopsis caapi позволяет входить в контакт с умершими людьми и духами природы, проникать в прошлые жизни и в другие измерения, покидать собственное тело, обретать мудрость природы и исцеляться на физическом и ментальном уровнях.

Ученые объясняют мистические переживания после приема аяваски сочетанием DMT из чакруны и высоким содержанием в Banisteriopsis caapi гармина, гармалина и тетрагидрогармина, которые являются обратимыми ингибиторами моноаминоксидазы. Но чудо аяваски не объяснить сухими химическими формулами. Его просто необходимо ощутить на себе.