In the upper part of the painting we see the face of a man with a yellow halo; this is the reflection of the mind. It is there that a master healer perceives and feels the rhythmic formation of life, with its shapes and motifs that intermingle with its colors and vibrating sounds.
There, the teacher is filled with knowledge, when he knows the value of colors; in colors human behavior is reflected, whether people are good or bad according to dark or light colors. This also holds for sounds we carry within our bodies, and external sounds.
For example, sounds produced by the vocal cords when speaking, given that human speech is a secret, a divine gift, or, one could even say, a miracle. Many muscles of the tongue, lips, jaw, throat, and chest cooperate in this. The shaman or his followers learn to sing the ?caros, which can captivate many people and make them feel the spiritual elements which enter and leave the body with a real sense of life.
Among the indigenous people who appear with feathered headdresses, to the right is a sumiruna, and to the left, a bancosumi. This spiritual master is a pre-Incan, of the Waris. From this ethnic group comes the Pano race, who are the Amahuaca, Shipibos, Conibos, Shetebos, Piros, Pisquebos, etc.
These great masters are teaching, in spirit, those who are in the session of many mysteries. Thus healers and sorcerers, indicating to them that they must follow the just path of these sciences for the sake of wellbeing as a way of life, spiritually and physically, use them. To the left side are the indigenous people of Africa, who practice shamanism. They visit the Amazonian shamans with their faces turned into those of lions. The spiritual sciences are concentric, these masters teach their songs for very serious illnesses, by way of incense made of vegetable leaves and resins.
At upper left the face of a woman appears, a master of Amazonian shamanism, expert in the use of floral aromas. She indicates the invisible force of life present in every form found in the universe. In these circles where it flows freely, upon accumulating there is lasting health and abundance in the personification of the art of healing chronic illnesses.
The five-petaled flower carries the perfumes symbolizing the reproductive organs because each petal indicates: root, leaf, flower, fruit, and seed, and this does its work through the spirit, which works through the mind. One has to better learn the knowledge that ayahuasca gives us, remaking the mind in order to introduce new knowledge that the sacred plant gives us without getting stubborn with what it teaches and shows us.
By Pablo C. Amaringo Shu?a
Translated by Denali DeGraf
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