The Cactus Of Vision – San Pedro And The Shamanic Tradition
The hallucinogenic San Pedro cactus has been used since ancient times, and in Peru the tradition has been unbroken for over 3,000 years. The earliest depiction of the cactus is a carving showing a mythological being holding a San Pedro, and dates from about 1300 bc. It comes from the Chavín culture (c.1400-400 bce) and was found team building singapore, in a temple at Chavín de Huantar, in the northern highlands of Peru. Later, the Mochica culture, (c.500 ce) used the cactus in their iconography. Even in present day mythology, it is told that God hid the keys to heaven in a secret place and San Pedro used the magical powers of a cactus to discover this place; later the cactus was named after him.
La Mesa Norteña
Juan Navarro was born in the highland village of Somate, department of Piura. He is a descendant of a long lineage of healers and shamans working with the magical powers of the sacred lakes known as Las Huaringas which stand at 4,000 metres and have been revered since earliest Peruvian civilization. At the age of eight, Juan made his first pilgrimage to Las Huaringas, and took San Pedro for the first time. Every month or two it is necessary to return here to accumulate energy and protection to heal his people. As well as locals and Limeños (people from Lima), pilgrims also come from many parts of South America.
During the sessions Juan works untiringly, assisted by his two sons – as is common in this traditions – in an intricate sequence of processes, including invocation, diagnosis, divination, and healing with natural objects, or artes. The artes are initially placed on the maestro’s altar or mesa, and picked up when required during the ceremony. These artes are an astonishing and beautiful array of shells, swords, magnets, quartzes, objects resembling sexual organs, rocks which spark when struck together, and stones from animals’ stomachs which they have swallowed to aid digestion! The artes are collected from pre-Colombian tombs, and sacred energetic places, particularly Las Huaringas.They bring magical qualities to the ceremony where, under the visionary influence of San Pedro, their invisible powers may be experienced. The maestro’s mesa – a weaving placed on the ground on which all the artes are placed, (mesa also means ‘table’ in Spanish) – is a representation of the forces of nature and the cosmos.Through the mesa the shaman is able to work with and influence these forces to diagnose and heal disease.
The traditional mesa norteña has three areas: on the left is the campo ganadero or ‘field of the dark’; on the right is the campo justiciero or the ‘field of the light’ (justiciero means justice); and in the centre is the campo medio or ‘neutral field’, which is the place of balance between the forces of light and dark. It is important for us not to look at these forces as positive or negative – it is what we human beings do with these forces which is important. Although the contents and form of the artes varies from tradition to tradition, the mesa rituals serve to remind us that the use and power of symbols extends throughout all cultures.
San Pedro (trichocereus pachanoi) grows on the dry eastern slopes of the Andes, between 2,000 – 3,000 metres above sea level, and commonly reaches six metres or more in height. It is also grown by local shamans in their herb gardens. As can be imagined, early European missionaries held the native practices in considerable contempt, and indeed were very negative when reporting the use of the San Pedro. Yet a Spanish missionary, cited by Christian Rätsch, grudgingly admitted the cactus’ medicinal value in the midst of a tirade reviling it: “It is a plant with whose aid the devil is able to strengthen the Indians in their idolatry; those who drink its juice lose their senses and are as if dead; they are almost carried away by the drink and dream a thousand unusual things and believe that they are true. The juice is good against burning of the kidneys and, in small amounts, is also good against high fever, hepatitis, and burning in the bladder.” A shaman’s account of the cactus is in radical contrast:
“It first … produces … drowsiness or a dreamy state and a feeling of lethargy … a slight dizziness … then a great ‘vision’, a clearing of all the faculties … it produces a light numbness in the body and afterward a tranquillity. And then comes detachment, a type of visual force … inclusive of all the senses … including the sixth sense, the telepathic sense of transmitting oneself across time and matter … like a kind of removal of one’s thought to a distant dimension.”
San Pedro, considered the ‘maestro of the maestros’, enables the shaman to make a bridge between the visible and the invisible world for his people.The Quechua name for it is punku, which means ‘doorway’. The doorway connects the patient’s body to his spirit; to heal the body we must heal the spirit. San Pedro can show us the psychic causes of illness intuitively or in mythical dream language. The effects of San Pedro work through various stages, beginning with an expanded physical awareness in the body. Soon this is followed by euphoric feelings and then, after several hours, psychic and visionary effects become more noticeable.