Talking here about a shamanistic knowledge. i am referring above all to the shaman as an intellectual leader who takes charge of the ecological adherence of his group, in the broadest sense of the word. It is the management of survival mechanisms, namely sex, food and territoriality, the three viewed from the perspective of human mortality. In facing these vital problems in periodic trance states, participants, by projecting their culture in hallucinating experience, feel reaffirmed in their beliefs, as they participate in the mythical world. Figurative visions, along with phosphenes, are then a symbolic language that insistently preaches cultural norms. The representations in rock art seem to refer to this complex of shamanistic knowledge, including in this broad concept ecological adaptation, rites such as those related to the initiation of young people, astronomy and the cycle of seasons, fertility of animals and other aspects. In conclusion, I have talked about a local case, an Amazon group that probably had very few cultural relations with the Aboriginal people of the Southern Hemisphere. And yet, when I look at Chilean rock art and see in it phosphenes, animals and characters with their great headdresses, arms raised in the universal conjuring gesture, then I have no doubt that there is a deep, fundamental relationship between Colombia's indigenous world and Chile. The common basis seems to me to be in the shamanistic manipulation of a universal neurophysiological phenomenon, of hallucinogenic drugs that, here and there, opened the doors of a human dimension upon which all the hopes and anguish of existence are projected.