browser with the CoolPreview add on. CoolPreview will give a
magnifying glass icon at every link when you put your cursor on the
link. Click on the icon and it will open a separate, smaller window
with the definition of the term in it. You can either lock the window
by clicking the padlock icon in the top bar of the little window, or
move your cursor off the window and it will automatically close. This
is almost as good as mouseovers.
jaborandi: (n) Pilocarpus
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. WEBMD Its
ingestion produces marked sweating and salivation and thereby it was
thought to provoke the elimination of toxins. DYE
(unk dial.): (v) To magically produce harm which is effected by places
that are charmed. GOL
(unk dial.): A magical attack directed against those who neglect to
give offerings to the spirit entities (encantos)
of plants and/or huacas. GOL
(n) (Tupi, jaguara)
(1) Described as a “leopard on steroids,” the jaguar is the largest of
the cats of the New World. PGO
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
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. EWO
South America the feline is believed to be the alter ego of the shaman.
WOFW 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. PGO
jaguar preys on a cayman (Def. 1). Source of photos unknown.
To download a PDF of these slides, click here.
for the same attack photographed by National Geographic.
[It's awesome. Don't miss it. Link contributed by Earth Caretakers - Patt]
(Span.): (n) Literally, pullers;
they pull anima
into a crystal in dreamtime. JLH
jani: (n) Soul
loss. The Quechua term for the Spanish susto, meaning fright.
(v) Keep in mind; to keep (something); to learn; to seize the heart; to
make sick; to understand;
to be sick due to Pachamama.
(n) Ginger, which is used for stomach aches, colds and dysentery. AAI
(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). AYV
Carcel. Those who wish to enter arrive by boat (right),
leaving it to be received by the guardians standing in the animal's
One cannot enter from above, where it has various well-situated radars.
Note the yakuruna eating a fish in the
lower left corner.
A detail from a painting by vegetalista
Pablo Amaringo of one of his visions. AYV
(Amaz): (n) A poisonous snake of the Amazon basin. AYV
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
(Panoan): (n) White ayahuasca,
one of three kinds of ayahuasca distinguished by the Shipibo according
to color. (See,
(Eng): (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. PGO
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. WOFW 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.
magical flight is the ability of certain individuals to leave their
bodies at will, and to travel “in the spirit” through the three cosmic
regions [the Three Worlds]. . .
By his ecstasy the shaman renders himself equal to the gods, to the
dead and to the spirits; the ability to “die” and come to life again --
that is, voluntarily to leave and to reenter the body -- denotes that
he has surpassed the human condition. MDM
(adj) Played, manipulated. (n) An act of sorcery.