articles, all unpublished, is divided into two parts. The first, Shamanism and Religion, contemplates the use of ayahuasca in indigenous, mestizo contexts and by the Brazilian ayahuasquera religions – Santo Daime, Barquinha and União do Vegetal – having as a starting point (but not exclusively) of the approaches of anthropologists and users of ayahuasca. The substance, as we shall see, assumes a variety of possibilities – medicine, sacrament, vehicle of knowledge or sociability among others. The second part, Science and Therapeutic, brings prospects, above all, of biomedicine and psychology on the mechanisms of ayahuasca functioning, as well as its therapeutic possibilities and limitations (especially in the treatment of dependencies and their effects on mental health). In this part, the articles focus the use of the substance in their different native contexts and also in laboratory and clinical settings. A first quick look could suggest that the book is divided into blocks of opposition: between magic/religion and science, human and biomedical sciences, culture and nature, spirit and body etc. But this is not the case: there are many flows, goings and coming between the various contexts of ayahuasca consumption and, in some way, also among the different ways of addressing them. In both parts of the work, we can observe processes of hybridization between Western and indigenous conceptions of health and therapeutic practices, which explain divergences and convergences between the approaches of “tradition” and biomedical discourses on health. The book attempts to bring these historical connections to light, to remake processes that would allow, for example, for novices aspiring to participate in the Santo Daime rituals to fill out forms with medical assessments; for indigenous shamans from the Amazon to veto access the sessions to consumers of certain types of psychotropic drugs (substances-entities duly internalized in their cosmologies), or soften classical prohibitions of the indigenous world of ayahuasquero based on a relativistic anthropological discourse; or the creation of laboratory research settings that are largely inspired by native contexts and concepts of ayahuasca consumption. The processes of indigenization of biomedicine (Fóller 2004) and the scientific or medicalization of religion and shamanism are very well reflected in the various sites that offer ayahuasca experiences in resorts generally located in the Peruvian jungle, and in a wide literature circulating on the Internet, with its icons psychological-shamans, anthropologists-shamans, shamans-scientists, teacher-and-godparents psychiatrists and so many other hybrid characters that populate the pages of this book.