A Tale of Two Brews: Ayahuasca vs. Yagé 🌱🐍

Yagé & ayahuasca both rely on the same sacred vine, Banisteriopsis caapi, but there are some fundamental differences in the way these psychoactive brews are prepared & administered.

and

Apr 11, 2024

When most people hear about ayahuasca, they think of Peru — but in actual fact, the combination of the Banisteriopsis caapi vine with a DMT-containing leaf is used by an estimated 160 indigenous tribes across the Amazonian territories of Peru, Ecuador, Brazil, Colombia, Bolivia, and Venezuela, with evidence that its use stretches all the way to Andean and Atlantic regions.

This sacred plant combination is known under many names — ayahuasca in Peru, yagé (pronounced ya-hey) in Ecuador and Colombia, daime, uni, nixi pãe, or caapi in Brazil, amongst many more. The word “ayahuasca” comes from the Quechua language, with “aya” meaning spirit or dead, and “huasca” meaning vine or rope.

“Ayahuasca is as diverse as the peoples who traditionally use it; it’s a drink with many names, preparation techniques, compositions, and forms of ingestion,” — writes indigenous activist Daiara Tukano for Chacruna.

“The knowledge and practices surrounding ayahuasca and other medicines of Indigenous peoples make up our scientific, cultural, and genetic heritage.”

However, Westerners seeking opportunities to drink ayahuasca in South America will likely come into contact with only a few of these indigenous tribes, alongside other ayahuasca-using groups that adopt components of Afro or European cultures and traditions.

To keep things specific, this article will explore the differences between ayahuasca from Peru (primarily the Shipibo and mestizo traditions) and yagé from Colombia.

I’ve only ever drunk yagé from Colombia, where I’ve lived since 2018. I spoke to people with experience drinking medicine in both Peru and Colombia to gain insight into the experiential differences between the brews, as well as Peruvian and Colombian indigenous healers.

Same Vine, Different Leaf (Sometimes)

In Peruvian vegetalismo and the Shipibo-Conibo tradition, the ayahuasca vine (Banisteriopsis caapi) is generally cooked with the chacruna leaf (Psychotria viridis). The vine contains a monoamine oxidase inhibitor, which allows the DMT in the leaf to become orally active.

Shipibo Maestro Teddy Romas explains that he also sometimes adds other plants to the brew, — such as toé or ayahuma — for people who are doing a specific plant dieta or require deeper healing under the supervision of a well-trained guide.

In Colombia, many, but not all the yagé-using communities use the Banisteriopsis caapi vine alongside chagropanga or chaliponga (Diplopterys cabrerana). Chagro, as it’s often referred to in Colombia, like chacruna contains N,N-DMT, and small amounts of 5-MeO-DMT, the compound present in Bufo alvarius toad venom.

As well as chemical variances, there are also important energetic differences between these two plants.

“While chaliponga contains the same familiar DMT alkaloid as chacruna, the personalities of these plants are so vastly different that they’re considered two entirely different plant spirits,” — writes Kat Courtney, ayahuasquera and CEO of Plant Medicine People, in her book, Plant Medicine Mystery School Volume I: The Superhero Healing Powers of Psychotropic Plants.

“Yagé as a medicine has more of an embodiment of the marriage of the divine feminine and masculine than traditional ayahuasca, simply because chaliponga is an overtly masculine plant. The medicine has a more decidedly direct and masculine approach, with profoundly deep meditation qualities, as well as purification,” — she says.

Kat’s description of yagé tracks with my own experience. On some nights I’ve felt a loving, motherly embrace from the medicine. On others, I’ve felt a stern, masculine energy. Yagé is often referred to as el abuelo — the grandfather (as in the lyrics of this song).

Most of the Colombian Taitas I’ve spoken to only brew medicine with the vine and leaf, and don’t use admixtures (extra plants used to enhance the effects of ayahuasca). However, many tribes in Colombia use yagé produced far away in the mountainous region of Upper Putumayo or down in the thick jungles of Amazonas — so I can’t say for certain that this is the case across all groups.

Alexander Mutumbajoy, a yagecero from the Inga community of Yunguillo in Putumayo, explains that he only uses the vine and the chagropanga leaf, and doesn’t add any other plants.

“Some communities in Amazonas use chacruna,” — he said when I asked him if he knew of any tribes that use chacruna instead of chagro.

It’s also important to note that while the ayahuasca and yagé vine are technically the same plant, there are many different types of the vine, which can also influence the brew’s effects on those who drink it. Some of these include cielo (sky), tigre (tiger), trueno (thunder), and negra (black).

Ayahuasca & Yagé Brewing Styles

The rituals around cooking the medicine vary from one cocinero and tribe to another, even within one region, but there are some distinctions between how it’s done in Peru vs. Colombia.

“Brewmasters who make yagé do so with different techniques and prayers, and every step in the process changes the vibration of the medicine,” — explains Kat in her book.

Notably, Alex (Inga yagecero) removes the top layer of the vine before mashing it and cooking it. “We clean it well so that [the medicine] is calmer in the body and only makes you purge what is necessary,” — he says.

Alex also explains that there are two types of medicine he brews: raw yagé (yagé crudo) which is made by soaking the vine with the leaf, and cooked yagé (yagé cocinado), which is brewed on an open fire over multiple days.

While he’s cooking medicine, he stays awake for over 24 hours without food, drinking the yagé that he’s cooking to see “how the medicine is going” and how strong it is.

He also noted that he enters a process of physical and mental purification before cooking the medicine to ensure that he’s energetically clean and ready for the cook.

This was echoed by Teddy, who also emphasized the importance of personal healing and purification prior to cooking ayahuasca. Teddy, however, leaves the top layer of the vine on before mashing and brewing the plant.

Differences In Ceremony

“Although I’m an experienced ayahuasquera and have drunk yagé many times, I would have absolutely no idea how to lead a yagé ceremony,” — says Kat.

“Yagé ceremonies differ from ayahuasca ceremonies in that they’re typically all-night events, from sunset to sunrise. They use different music, different methods of healing, and different tools and techniques.”

Teddy starts his ayahuasca ceremonies with icaros to call in the spirit of the ayahuasca plant, establish a protective arkana around himself and other facilitators, and protect the entire group so disruptive spirits and energies don’t enter the ceremony space.

“Then, after 15 or 20 minutes, we start to sing to open the ceremony, so that people start to feel the medicine more strongly. The song is always to cleanse.”

“Afterwards, we sing to calm the mind, bring peace to the heart, get rid of dense energies, and free people from sadness. We call the plants that we have dieted, for example, I call toé, ayahuma, renaquilla, and each one has its own properties.”

Teddy explains that he also sings directly to people who may not be connecting with the medicine, or needs help in their process. “All night we are working, healing, cleansing, getting rid of things that cause harm. It’s like tidying a house. Take out everything that’s bad, tidy, and leave everything clean.”

Emmy Morris, a medicine woman who has extensive experience with both Peruvian ayahuasca and Colombian yagé, says that “the curanderos from Peru are very intentional with their guidance of the ceremony. They will sing and guide you into your healing journey.”

“Whereas the Colombian curanderos are more like — let the medicine do what she has to and watch from above. They’re aware of what’s happening but they’re watching from above.”

Emmy also emphasizes the importance of the plant dietas that Peruvian healers undertake. “The dietas are amazing as they’re focusing on the plant that they’re dieting, and receiving all that wisdom and strength, and then that’s what keeps them strong and in their center during the ceremony.”

In Shipibo and mestizo ceremonies, it’s also a lot more common to work with mapacho (Amazonian tobacco) to help cleanse and purify energies.

“We Ask For Protection From Nature”

Alex’s yagé ceremonies also start with icaros, as well as the sounds of the harmonica and the waira (leaf rattle). “When we’re going to drink medicine, I pray to nature, I sing. And to the medicine, asking that nature enters our bodies to heal, to cleanse, to purify,” — he explained.

“I also ask permission from nature and the elders who have made it possible for the medicine to be here at this moment. So this song calls all of nature’s spirits to come and help, and protect the people that are present.”
“And we make sounds with the harmonica to make the visions clearer and more subtle. These prayers start through music and sounds – the harmonica and the waira sacha, which means “trees of wind” in Inga. The elders say that the waira is the healer’s sword.”
“When the melody of the waira sounds, you call all of nature’s spirits.”

Music In Ceremonies

Medicine music is often present in Colombian yagé ceremonies, especially those that take place closer to cities. These songs pray to the medicine, nature, and often to God and help people through their journey in the ceremony. They’re often sung with guitars, with drums and rattles accompanying them.

“Music has only started to emerge recently. The traditional ceremonies took place in total silence. They said that you had to learn to listen to the sounds of nature. This is what gives you strength. The wisdom to understand the song of the crickets, the frogs, the bugs, the animals that are around during the night,” — explains Alex.

However now that yagé has spread outside the jungle and reached urban areas, people have started to play medicine music in ceremonies. “In the city, the energy is different; it’s a different world,” — he says.

“So because there aren’t as many sounds from nature, they recently started to implement sounds from guitars and drums. The songs always praise nature. They talk about God. And when people hear them, they feel better, more active, and happier. They heal through the music.”

In Peruvian ceremonies, particularly those led by Shipibo-Conibo and mestizo healers, the focus is heavily on the icaros throughout the main part of the journey.

“For us it’s different,” — says Teddy. “Because at the start we need a lot of concentration. A song with a guitar can take you out of your process. You wouldn’t have a party in the surgery room.”

“After the work, then we can have a party and play music and instruments. After the storm comes the calm – after the intense work, we can relax until the morning,” — he adds.

How is this felt by ceremony participants?

“When you’re just with yourself and some icaros and the chakapa, you really have to cultivate your own inner tools to be able to get through a moment and not depend on something external,” — says Bobby Boglé, an ayahuasca integration specialist and medical doctor.

Bobby has sat in over 200 ceremonies with several lineages, including Shipibo-Conibo, mestizo, Inga, Cofán, and Umbandaime.

“I really like the Quechua icaros. They’re like lullabies but for specific things. It almost feels like something is coming inside you and fixing you when certain icaros are being sung,” — he explains.

Personally, I’ve had moments where the music has been a lifeline in ceremonies, acting as an anchor that’s carried me through difficult moments. Most people I’ve sat in ceremonies with have also had the experience that the musicians somehow know how to play exactly the right song at the precise moment you need it. Whether it’s something fast-paced to help you purge and get energy moving, or a softer melody as you come down, the music is a powerful tool in guiding your journey.

“Yagé Has More Of A Punch To It”

Distinguishing between the effects of the kind of medicine, the ceremony style, and what’s a result of your own process can be difficult, explains Bobby, as many factors influence the kind of experience you have.

“Yagé has more of a punch to it, and it’s heavier on the purge. I don’t really feel like I’ve ever had a clean, calm ceremony with yagé. But then again, is that my shit?”

This was echoed by Emmy, who explains, “It’s only in Colombia that the medicine is seen as el abuelo. And you can really feel it. It’s almost like there’s a harshness of the medicine because yagé can be a lot more intense, and a lot of people can revolcarse (thrash around) which you don’t see as much with the Peruvian medicine.”

Bobby explains that in Peruvian mestizo ceremonies, he’s experienced more structure. “It’s very according to protocol. They run a tight ship, as far as the spacing and where everyone is, the way they’re walking and whistling, and the icaros. It’s like they’re navigating a ship with each separate icaro.”

However, when it comes to structure and order in ceremony, this also comes down to the individual healer. I’ve been in extremely structured yagé ceremonies of 10-15 participants and other free-for-all gatherings with 80-100 people. Led by safe, qualified, and experienced healers, yagé ceremonies can be deeply healing.

Anyone who tells you that ayahuasca and yagé are the same thing, just different names, is neglecting not only the physical distinctions between the brews and the ceremony styles but also the profound energetic differences between these two medicines.

But ultimately, both medicines have the same intention, explains Emmy: “To heal humanity. To heal mind, body, and spirit.”

❤️ Exclusive Offer For Tripsitter Subscribers ❤️

10% off the Colibri Garden Yagé Retreat, located just outside of Medellín, Colombia.

Join Mags on a 4-day yagé retreat in the beautiful mountain setting of Santa Elena, where you’ll be accompanied by experienced guides and facilitators.

What’s included?

2 yagé ceremonies / 4 nights Accommodation & Meals / Yoga & Breathwork / Hapé / Mambe & Ambil / Dragon’s Blood / Chilcuague / Transport Included / Ongoing Support & Integration Circles.

Price for Tripsitter subscribers: ~~$575~~ $517 (Mention us at checkout).

For more info, check out our retreats page or get in contact to schedule a call.

Upcoming dates: April 25-29 / July 11-15 / August 22-26

Enjoying the Trip? 🍄

Don’t Journey Alone! Tripsitter was built by a community of psychedelic advocates — but it’s people like you that allow us to thrive.

If you found this newsletter insightful, share the love ❤️ using the link below.

You can also follow us on Twitter, Bluesky, & Mastodon