Machiguengas have a complex shamanic system. Among the characteristics of this is the use of two psychotropic plants: ayahuasca (Banisteriopsis caapi) and toé (Brugmansia sp.). Both are used by shamans or seripigari in their ecstatic journeys and have contrasting effects: ayahuasca allows travel defined by cosmic verticality and the displacements produced by toé are horizontal in nature. But both substances also trigger different ontological experiences: the degree of autonomy of the soul of the ritualists and their accompaniers varies, as well as the spiritual entities with which they converse. In this essay, we will look closely at the use of both substances and the shamanic journeys they produce. For this purpose, we will use mainly the ethnographic material collected by us in two contacted towns in the Manu region (Palotoa-Teparo and Shipetiari). 4 However, to address this analysis, we will devote some introductory pages to delineate, based on the studies of other authors, a context of cosmology machiguenga and the structure of the cosmos, the types of beings that inhabit it, the conception of the soul and the figure of the shaman. In short, the text is divided into two parts: the first summarizes machiguenga cosmology and the second discusses the shamanic use of plants and the development of ecstatic journeys. Thanks to the knowledge and dominion of both, which acquire in their initiation process, today’s shamans can travel through these vertical and horizontal cosmological territories with relative safety. They know the proper behavior they must hold with the various beings. But a common person is easily misplaced. And venturing into the cosmos without the help of a shaman is suicide. With ayahuasca and with cough this is a double guide: while taking care of itself it must also lead the inexperienced and vulnerable supporters. The goal is to return to the Earth plane with preserved identity; the capture of the soul ends with the existence of the person or with the person assimilated by the spiritual beings.