The
term ‘dieta’ refers to a practice within the indigenous healing traditions of
the Amazon Rainforest that shaman, or curanderos, use to build relationships
with plant spirits. These curanderos
drink ayahuasca regularly to communicate directly with spirits but their
relationships to the plant spirits is ongoing, much like the relationships
people have with each other. While
ayahuasca forms the heart of the indigenous healing traditions of the western
Amazon, countless other plants are also used for specific purposes, and
building relationships with these other plants is incredibly important in order
to effectively work with them in the treatment of a multitude of illnesses and
conditions. Many plant spirits provide
other benefits beyond healing as well, such as protection, guidance, and
wisdom. It is a bit tricky to understand
this tradition, especially the dieta, from a western paradigm that looks more
to material characteristics, chemical properties, and active ingredients to
understand a plant, rather than its spirit, but hopefully, this article will be
able to explain the concept and practice a bit.
I am from the United States, so I
come from a western paradigm, which I would classify as a materialist
perspective, but I have lived in Peru since 2004, where I have studied with
curanderos from three different indigenous groups, as well as a mestizo (mixed
race) curandero. What I will be putting
forth in this article is my interpretation of the teachings I have received
from my maestros, the curanderos with whom I have worked and studied for over a
decade. Obviously, the depth of my
understanding of this science of plant spirit healing is nowhere near the
understanding of my teachers, but because I do come from a western culture, I
hope to describe the concept of the dieta in terms that might be more easily
understood for people outside of the tradition itself. I am not claiming to be an expert, merely
someone who has studied and experimented with this powerful healing tradition,
called curanderismo.
THE AYAHUASCA
TRADITION
It might be necessary to
provide a quick overview of the spirit plant healing tradition centered around
the use of ayahuasca in order to understand the dieta and more specifically,
the concept of communication with spirits, which is central to the purpose and
experience of the dieta. Many books have
been written about this tradition, so I don’t want to go into too much detail,
but rather discuss some important concepts within the tradition so the
explanation of the dieta makes more sense.
Again, what I present are my personal interpretations of my own
experiences and the teachings of my maestros over the last eleven years.
The
most basic concept to remember with this tradition is that it is based in a
spiritual paradigm, rather than a materialist perspective, meaning that plants
are considered in terms of their spiritual attributes, or quite literally,
their spirits, more so than any physical attributes. Within the tradition, every plant has a
spirit, although each particular species is considered to have a unified
spirit, like the spirit of the cedar tree, for example. So, if you are communicating with the spirit
of the Cedar tree, you may be communicating with the spirit of a specific tree,
but its consciousness is qualified on a species level.
When a curandero, student, or patient
communicates with a plant spirit, it is very similar to communicating with
another person. Relationships can be
formed with spirits, friendships of varying degrees, as well as working
relationships, just like in the physical dimension with which we are most
familiar in our daily lives and realities.
These relationships can develop into stronger bonds, or can fade away,
again just like in our daily lives. The
dieta is a method provided by the spirits to form a stronger bond, as it is a
way to demonstrate our true devotion, our true intentions and dedication. The dieta is a way to prove oneself worthy,
of gaining the trust and favor of the plant spirits. It is the most essential aspect of the plant
medicine tradition that enhances the abilities of the curanderos to accurately
diagnose, treat, and heal patients.
Studying to be a curandero primarily means doing dietas.
WHAT IS A DIETA?
Whereas
ayahuasca forms the foundation of the indigenous plant medicine traditions of
the Western Amazon, the dieta plays a crucial role in building upon that
foundation. It could be considered the
support beams of the tradition, upon which the rest of the structure is
built. So what is a dieta? In simple terms, a dieta is a contract made
between a curandero, or student of curanderismo, and a particular plant
spirit. The terms of the contract are
decided and agreed upon prior to the dieta taking place, and often times the
motivation to do a dieta comes at the request or suggestion of the plant
spirit, but can also be decided by the person.
For instance, in an ayahuasca ceremony or perhaps a dream, a plant spirit
may present itself to someone and suggest that he/she do a dieta with it. Another common practice is that a student or
curandero feels a connection to a particular plant and decides to do a dieta
with it, or a student’s teacher suggests that the student do a dieta.
One of
the key terms of the dieta agreement is the length of the dieta, meaning for
how long the dieta will be kept.
Sometimes this is as short as eight days, although more common would be
months and even years. The general
agreement in a dieta is that the curandero or student will sacrifice the
pleasures of physical stimulation by refraining from sex, alcohol, and sweet,
spicy, salty, or rich foods. In return
for this sacrifice, the plant spirits agree to teach, guide, protect, strengthen,
or endow special abilities to the person doing the dieta. Usually, the dieta is done in near isolation
in order to avoid any temptations that might come from interactions with people
who are not doing or do not understand the dieta. In some indigenous groups, like the Shipibo,
people doing dietas have their faces, hands, and feet painted with a dye made
from a fruit called huito so that anyone with whom they may come in contact
knows to treat them appropriately, and to announce the dieta to the plant
spirits.
An
interesting feature of the dieta is that the terms are negotiable, meaning that
while a plant spirit may initially want a dieta to be of a certain length, like
one year, for example, the curandero can counter with an offer of a shorter
duration, until the actual terms are agreed upon. The other terms of the dieta, like how strict
the dieta will be, can also be negotiated, although it is most likely done much
less, as they are well established within the tradition. A common example of the specifics of a dieta
would be to refrain from all sexual stimulation and alcohol, and to eat just
fish and green plantains for the entirety of the dieta. Usually, only a few types of small toothless
fish are eaten, perhaps due to their low fat content.
OPENING A DIETA
Once
the terms of the dieta are established, the curandero or student will then open
the dieta, or have the dieta opened for them, as is the case with most
students. This is an ‘official’
announcement, made in an ayahuasca ceremony through the use of healing songs,
called icaros, that the dieta has begun, or will begin the following day. An announcement can also be made by speaking
it outloud or in one’s mind to the physical plant in person, which would be
done either the day of the ceremony or the following day, to help demonstrate
the determination of the curandero or student and thus strengthen the
connection to the plant.
After
the dieta has been opened on the spiritual plane, the physical aspects of the
dieta begin. After again declaring the
intentions for the dieta, the dieter ingests some form of extraction of the
plant, which can be a preparation made from boiling the leaves, the bark, or
the roots of the plant, or by soaking them in alcohol, or even by smoking a pipe
made from the wood of the plant. An
extraction of tobacco is added to the preparation, as well, or in the case of
smoking the pipe, tobacco would be used as the smoking material. A particular type of tobacco is used in the
Amazon traditions, called mapacho, known scientifically as nicotiana rustica. The
addition of tobacco plays an important role, as it creates a direct link to the
plant, so that smoking mapacho during the dieta connects the dieter to the
plant spirit being dieted. Therefore,
dieters are encouraged to smoke mapacho, with intention, and if possible using
a pipe made from the plant being dieted, to enhance the effect of the dieta.
The preparation of the dieta plant
and mapacho is ingested and the dieter then fasts for at least two days. Water is often limited during this time, as
well. The same preparation is ingested
the following day, and possibly on consecutive days as well or again after a
period of time. Once the fast is
complete, the dieter then begins eating according to the terms worked out. In the case of students, their teacher may
negotiate a less restrictive dieta that includes rice, beans, some vegetables,
and even bananas, however the student may also decide on his/her own to keep a
more strict dieta to further emphasize his/her determination. Ultimately, it is the dieter who must keep
the dieta, but if the terms were established by the teacher, the teacher will
also take responsibility for the student keeping the deita.
THE COMPLETE DIETA
While
the outward expression of the dieta is often talked about in terms of food
restrictions and sexual abstinence, the dieta goes much deeper than the
physical aspects. Thoughts have a very
important role in the dieta. When the
dieta is considered as a demonstration of determination, it is easy to see how
the physical act of abstinence and eating is just touching the surface. Being unhappy or complaining about the dieta,
fantasizing about sex or favorite foods like hot fudge sundaes is also a
demonstration of determination, or the lack thereof. Preventing oneself from getting angry, from doubting
or losing faith in the process, or thinking negatively about the dieta are also
important restrictions. The dieta does
not just take place at the dinner table.
It happens 24 hours a day, even during sleep.
During waking hours, time is often
spent in contemplation of the plant spirit, learning and singing icaros for the
plant spirit, spending time with the actual plant, and communicating with the
plant through the use of mapacho. By
smoking mapacho with the intention of connecting with the plant spirit, dieters
further their connection and enhance their communication. Dialogues can be formed, and interactions can
take place in trance like states produced by smoking or in dreams. The spirit of the plant can be felt on subtle
levels and dieters can become more aware of those sensations by directing their
attention to them. The purpose of the
dieta is to build a relationship with the plant spirit, and just like with
building relationships with other people, the more sincere, honest, and
well-intentioned attention a dieter gives to the plant spirit, the better the
relationship will be. More energy given
results in more energy received.
As the dieta progresses, the
sensations and communications get stronger.
The relationship becomes closer and deeper, eventually forming a special
bond, a friendship between the dieter and the plant spirit. It is through this friendship that the
curandero or student receives benefit from the relationship, the fruits of the
dieta. This new friend provides
information, guidance, and energy to assist in the healing process. Sometimes, it takes time for a friendship to
develop, especially if the dieters determination is not completely solid, and
there is no guarantee as to what will result from a dieta, but if it is done
right, with the right intentions, thoughts, actions, and energy, it should
produce a beneficial connection that will continue to develop after the dieta
has been completed or closed.
CLOSING A DIETA
When
the length and terms of a dieta have been fulfilled, then the dieta is
closed. Like with the opening of the
dieta, this is typically done with an ayahuasca ceremony, where the dieta is
declared ‘officially’ complete, and tremendous gratitude is expressed to the
plant spirit in the form of icaros and prayers.
Statements are made regarding future plans to cultivate the relationship
and use it for the betterment of humankind.
The following morning, within some traditions, another ceremony takes
place where the dieter does a particular dance accompanied by song to again
express gratitude and to give thanks, and the dieter then ingests a particular
food, like hot peppers with salt, or fermented corn or yucca, before easing
back into a ‘normal’ diet again.
There
is also a post-dieta dieta, which may seem confusing, but is also
important. The basic idea is that during
the dieta a strong relationship is formed, and a great deal of attention and
energy is shared, so even though the contractual agreement of the dieta has
been fulfilled, a dieter should continue to give energy, thought, and feelings
to the plant spirit, which would also be expressed in actions. Therefore, it is important to maintain the
same reverence for the plant spirit, even during the ingestion of salt, sugar,
oil, etc. so as not to disrespect the relationship or devalue the willingness
to make sacrifices. A dieter shouldn’t
want to run out and do all the things that were sacrificed for the dieta, even
though he/she is, technically, free to do so.
Perhaps it could be understood through this example: If a man enters a
relationship with a woman as her boyfriend (which could also be considered as a
type of contract with negotiable terms like exclusive physical intimacy) and
then after a period of time, the two decide to mutually end that relationship,
but remain friends, it would be disrespectful for the man (or woman) to have
sex with someone else the next day or soon after, as their friendship would
most likely suffer as a result.
BREAKING A DIETA
Considering
the dieta as a contract, especially a relationship contract, which is a
familiar concept in nearly every society, can be helpful when trying to
understand the dieta within the tradition of curanderismo. As is the case with relationships between
boyfriends and girlfriends, or husbands and wives, breaking the terms of the
contract results in consequences. In the
case of actual, legally binding contracts like pre-nuptial agreements, the
terms of those consequences may also be agreed upon, and most divorce courts
recognize a general form of consequences as well. Within the traditions of curanderismo, it is
believed that breaking plant spirit relationship contracts, or dietas, also has
consequences, and that those consequences are proportionate to three factors.
The
first factor would certainly be the form of the breach in contract. Sex or sexual stimulation is considered the
worst breach of a dieta and would thus result in the most severe
consequences. The degree of disrespect
to the terms would play a factor in the consequences, especially regarding
other breaches, like naked fondling compared to kissing, or eating a hot fudge
sundae compared to putting salt on a grilled fish, or screaming at someone in
anger compared to getting frustrated with the lack of connection felt, or
fantasizing about sex compared to reminiscing about the sweetness of
mangoes. The consequence is proportionate
to the act.
The
second factor would be the experience level of the dieter. A student doing a dieta for the first time
would not face the same consequences as a curandero with many years of
experience doing his/her 40th dieta.
How well the dieta and its importance is understood and accepted by the
dieter would be a factor in the severity of the consequences for a breach. The depth of a relationship with a plant
spirit would usually be much deeper for an experienced curandero and therefore
he/she should simply know better than a student not to break a dieta.
The
third factor would be the particular personality of the plant spirit. Some plant spirits are known to be very
strict and unforgiving while others are more easy going and willing to let
things slide a bit. The consequences for
the same breach in two different dietas with different plants might vary
significantly due to the nature or personality of the plant spirit. This factor is also involved when negotiating
the terms of a dieta, and is usually indicative at that time of how
consequences will most likely be handled, although within the tradition the
personalities of particular plant spirits is often well known
historically. Extra caution is sometimes
advised by a teacher or elder curandero when one of these plants is going to be
dieted, accompanied by remarkable stories recounting previous experiences of
severe punishments.
So what
are the consequences? Within the
tradition, and depending on the factors just mentioned, the consequences range
from lessening a connection to the plant spirit all the way to becoming
seriously ill or dying. The most common
consequence would likely be blocking the dieter from having visions during
ceremonies, although nearly every curandero has stories about incredibly severe
consequences like losing the ability to walk or talk, or having bad things
happen continuously until the breach is rectified. Consequences tend to be permanent unless the
situation is resolved. Traditionally,
this is done by redoing the diet, but for twice as long as the original.
Many
people outside of the cultural tradition of curanderismo have trouble
understanding the concept of consequences, feeling that plant spirits are like
enlightened beings, and therefore would never punish someone, but I think in
the context of a contractual relationship agreement, consequences might make
more sense. Even with the perception
that plant spirits are loving and benevolent, and understanding of consequences
is quite logical. Parents teach the
concept of consequences to their children to prepare them to be adults. They teach their children about consequences
because they love their children, and want to instill in them the ability to
make appropriate decisions. I think
plant spirits are doing the same thing.
Of course, everyone is free to think whatever they like. What I have presented is merely my
interpretation of what I have been taught by my teachers and by what I have
experienced myself by doing dietas. It
took a decade of study for me to reach this understanding, and I am sure I will
continue to develop my perspective and ideas in the future.
Beyond
the relationships formed with plant spirits thanks to dietas, I think life as a
whole can be understood in terms of relationships. In fact, life could actually be defined by
relationships. Our relationship to the
food we eat, to the environment in which we live, to our coworkers, employers
and employees, clients, and job, to our friends and family, our community, and
society, to substances like alcohol, tobacco, and drugs, or activities like
singing, dancing, and making love, all of these relationships and many more
define our lives. It is the nature of
the energy within these relationships, and the quantity of love we give and
receive through these relationships, that most influences our health. The dieta is a further extension of these
life defining relationships into dimensions or energy frequencies often
imperceptible in our normal reality, and it is these relationships with spirits
that make it possible for curanderos to facilitate powerful transformations for
others. We are all aware of how much we
get by with a little help from our friends, but perhaps no one knows this as
well as curanderos.
NOTE: Recently, since foreigners
have begun drinking ayahuasca and a tourist industry has formed around
ayahuasca ceremonies and treatments with curanderos, a new diet has emerged
that most people refer to as the ayahuasca diet. This diet was designed to keep people safe
during the ceremonies. Ayahuasca can
have dangerous effects when mixed with certain substances, namely
pharmaceutical medication and most specifically anti-depressant medication or
SSRIs. Other negative effects are
possible when mixing ayahuasca with some foods as well, like dairy products,
but this diet is different from the dieta described above. While the ayahuasca diet can be used to
demonstrate one’s determination and is a good idea, it should not be confused
with the traditional dieta that forms such an integral part of the science of
plant medicine in the Amazon Rainforest.
