It is basically a community religion, where it highlights the collective nature of the ingestion of ayahuasca. This is how basic sociality irrigated. Such concrete communism may be blurred in urban nuclei; however, there is a return from underground utopia of return to earth, strong in the 1960s and 1970s. Likewise, the growth of ayahuasca cult among sectors of the ancient political, artistic and cultural, can be the indication of a more vast process of conversion of old searches for ecstasy in sex and in the deritualized drug, direct access to the experience of the sacred through body trance, resonating some recovery of psychedelic slogans. There is also a socio-political dimension, since this religion advocates a community model of life management, overcoming private property; thus, the “liberator” character would not be restricted to the mystical level, but should, it be expected to concern the material level. *From his personal interest in the Brazilian religion of Santo Daime, Perlongher wrote several texts about the ritual experience associated with it. This trial - unpublished to date - is the most complete. Reduced versions and similar texts were published as "La force de la forme, Notes sur la religion du Santo Daime", in Societés n. 29, Paris, September 1990, as "Santo Daime. O discrete charme do sacred" in Nicolaun e 40, Curitiba, 1991, and as "Ecstasy without silicon", in El Porteño n a 116, Buenos Aires, August 1991.