VISION 34

MAITUCH ISCAMI: RESTORING BODY ENERGY

Here we have a great sumiruna trying to "straighten" a vegetalista who has lost all the powers of his practice. In Quechua the circumstance of one's medicine being ineffective is called maituchishcami [from maytuy = to twist], which means that his magic powers are twisted. That is why the one being cured is covered by the

malevolent waves of the sorcerer who harmed him, which cause him to forget everything. But the sumiruna blows on him with his alli-huaira [good wind], forming a great tornado that will disperse all this sorcery and scatter it into infinite particles.

To the left we see another vegetalista curing a woman who was bewitched by a sorcerer with knowledge he obtained from a plant called casha-sacha [thorny plant, unidentified], which mainly grows on rocks. Its genie or spirit is behind the plant, guarding his victim. The woman is in great pain. The vegetalista takes his mann out in the shape of white vipers that extract the thorns from the body of the woman.

In the centre we see a very sick skinny man who was harmed by the supaytt~yuyo that is guarding him. We see also a skinny and yellowish woman. Behind her is a tormenting spirit called asna-aya [stinking corpse], who is escorting his victim. Underneath there is a woman who looks as if she were pregnant but is not. She was harmed with the lupuna colorada [Cavallinesia sp.]. The genie of the tupuna is guarding her [see Visions 4, 5, 21, 30].

Above we see a prince who travels in the cosmos, visiting sanctuaries, temples, pagodas, and shamanic and ayahuasca sessions. He is a gigantic prince called Quekaltec, which is an esoteric name. In the past he primarily visited the Mongol culture in Asia and the Tiahuanaco culture in the Americas. The snake that we see in the centre is called kori-machacu [golden viper] and functions as a spaceship for the prince Quekaltec.

To the extreme right we see Taita Punchayashcan, a name that means "father who illuminates like an angel" [literally, "father who illuminates like the daybreak or dawn"]. He pours the magical powers of the necromantic gnosis into the glass held

the woman's stomach in order to store it in the bottle at his side.

In the background, the healer's apprentice learns how to cure the mal aire caught by the woman. She is still and straight, staring at the place where the sun rises and later turning to the direction where it sets. This woman was shaken by a bad tunchi [spirit of a deceased person], and the disciple is fanning her with leaves of achiote [Bixa orellana].Another vegetalista is blowing on a youth who was taken ill after having used the fat of a bufeo [dolphin] as a pusanga [a charm used for seducing a person of the opposite sex] without following the special method required. He lost his senses, but the healer sings the icaros of the bufeo colorado [pink dolphin], the patobufeo [duck-dolphin]-of which only the head is to be seen here-as well as the bufeo-sacha [unidentified], the plant seen in background with big green leaves. Behind it is the puka-cabra [red goat], which with its breath helps cure the youth of the disease.

In the background we also see the pichana-machaco [a snake], which draws out the insanity by means of its electricity.

On the left side of the snake we see the achote plant [Bixa orellana] with its fruit. This plant is indispensable in healing any kind of mal aire. In the centre is the punga tree [Bombax munguba], a plant that makes the mann stronger. On one of the branches we see a nest of wasps called bufro-avispa [dolphin-wasp], which are very daring, following us even into the water. Their venom brings on fever for days on end, which is why the healers use the icaro of this wasp to cure sorcery.

Far to the right in the painting is a pot with ayahuasca and the gourd with which the brew is taken, as well as bottles of camphor and perfume. The healers are on a diamond platform that dazzles as something luminous and transparent, surrounded by powerful arkanas and tingunas raised by gnomes. To the left we see the queens