The sessions at which hallucinogens were taken, led by the religious specialist, were the vehicle through which the healing of the sick was obtained (in some cases contacting the Wati who produced it), the possibility of successful fishing or finding a herd of sins, if the religious specialist managed to obtain the favor of their respective owners, etc. In addition, in contemplating the Wi'ñáo wa'i they reiterated what they knew through mythical stories and what was narrated by the auraka. What was experienced in the trance projected by hallucinogens was fundamentally real, although it was a different reality than everyday. The reality of the world accessed by hallucinogens can be measured by the fact that in the enumeration of known jaguars, the religious specialist mentioned about fifty names. After failed attempts to obtain the denominations of jaguars for us real, the uniform way to achieve was through the question: "What could I find in the jungle?" (i.e. someone who does not take yaje), which he answered with the names of the species scientifically determinable. This means that a list of "the" jaguars also includes those who are only visible in the state caused by hallucinogens, although the difference between both jaguar orders - and realities - are clear to the informant. A second example is the conception that certain plants were obtained by a religious specialist in heaven, who then planted them on earth. The fact that the cultivation of some has now been lost is attributed to the impossibility of collecting them in their place of origin, since without ingesting hallucinogens it is not possible to ascend to heaven. Psychoactive drugs also updated what had been transmitted by mythical stories: the religious specialist functioned as a link between events that had happened at the beginning of the times and the men of the world today: he visited different deities, such as nafulf, who had extra gone to men of the underworld and formed the world today. Through it men had news about the existence of this and other mythical beings. Of these, and of the events they have led to are no doubt, but they are becoming increasingly a sphere of a inspiration to the Secoya of the present. Drug intake did not only compromise those who were directly involved in it, but all members of the group, because even those who did not do so had to respect certain prohibitions. Leaving the house, urinating on the ground, etc., could cause hunters to be unsuccessful, fishes to move away from the rivers of the place, etc. The complex of ingestion of hallucinogens then compromised the whole group. These prohibitions also explain the difficulty of using drugs today, as “converted”indigenous would not come to respect those. After these considerations, the negative influence of the Summer Linguistic Institute on traditional secoya culture can be seen. The missionaries of this association, prohibiting the use of halluclogens and discrediting indigenous religion, provoked cessures in the traditional "healing" system, a decline in the prestige of the religious specialist, etc. However, it is also true that the bilingual teaching that these taught trained young Secoya to deal with the outside world, obtaining a number of achievements. The most important of these for the continuity of the Indian society is to have obtained the recognition of 20,000 ha. as an exclusive hunting and room territory of the indigenous people. The differences between the intake of psychoactive drugs by indigenous people and individuals in modern European countries exceed the limits of this work (for a treatment of the subject cf. Perrin, 1982). In general, it can be said that while for the second, it is par excellence the path of the highest individuality, for the Secoya, specifically, it was a strong factor of social cohesion and cultural continuity. "When no one else took yajé," said the old religious specialist one day, "the grandparents said the world would end."