In conclusion, questions concerning synergy between plants or beverages containing MAO inhibitors and tryptamines were known in the Central Andes since at least the first half of the Middle Horizon (ca. 300-500 AD). Beverages fermented with the addition of seeds of Anadenanthera, can be seen as precursors of ayahuasca (Banisteriopsis and P. viridis) and yagé (Banisteriopsis and D. cabrerana). These Amazon potions are recently invention, probably not before the first half of the sixteenth century. Its distribution south from the Amazon Northwest, its likely place of origin, must have occurred somewhat later, arriving at the Shipibo area about two centuries ago (Brabec de Mori 2011, 2014). The combination of Banistriopsis/Psychotria, of great importance between the Matsigenka and the Yora of the Urubamba Rivers and Mother of God in southeast Peru, was introduced to these two groups during the twentieth century (Shepard 2014: 33). The practice of chewing caapi and inhaling yopo demonstrates a clear knowledge of synergy between the two plants, and surely contributed to the formulation of ayahuasca and yagé recipes that we know today. Evidence suggests multiple places of origin that interact with each other to create a variety of plant combinations and methods of administration (drinking, smoking, inhaling, enemas, ointments, chewing caapi and inhaling yopo) suitable for specific localities. Instead of a precise recipe, a concept related to the interaction of various plants was formulated with the intention of modulating states of consciousness. This broad concept allowed the creation of visionary preparations not limited or restricted by the availability of a specific plant in a particular territory. Information obtained from early colonial documents and iconographic information from pre-Columbian cultures such as Moche and Wari proves that potions and breweries similar to ayahuasca were used in the Central Andes and the adjacent coast from at least 500 AD. Sequential or simultaneous practices such as the Piaroa and Guahibo, including chewing and drinking a caapi potion to foster inhalation sessions, combined with the knowledge of fermented beverages with the addition of vilca seeds, as well as other unknown plant ingredients, could have motivated a search for the respective local floras to create numerous plant combinations.This broad concept allowed the creation of visionary preparations not limited or restricted by the availability of a specific plant in a particular territory. Information obtained from early colonial documents and iconographic information from pre-Columbian cultures such as Moche and Wari proves that potions and breweries similar to ayahuasca were used in the Central Andes and the adjacent coast from at least 500 AD. Sequential or simultaneous practices such as the Piaroa and Guahibo, including chewing and drinking a caapi potion to foster inhalation sessions, combined with the knowledge of fermented beverages with the addition of vilca seeds, as well as other unknown plant ingredients, could have motivated a search for the respective local floras to create numerous plant combinations. The various variations and the absence of obvious fixed recipes in Andean and Amazon visionary preparations attest to a dynamic pharmacopoeia, constantly inventing and reinventing in search of access to alternative states of consciousness. The importance of beer and tobacco must be enhanced, as these two are shared by all South American shamanism and provide a clear link through time and space. The most important factor obtained from this research is the knowledge of the combined effect produced by the various additives, and that the selection of plants is guided by an accurate familiarity with immediate living space and not by simple trial and error. This concept allowed and created multiple visionary preparations not limited by locality or by the dissemination of a fixed recipe and by questions related to the availability of the plant. Several localities of origin interacted with each other to create numerous combinations of plants and consumption methods, such as drinking, smoking, inhaling, enemas and ointments, each according to their spatial and temporary location, and their cultural context, and not a center from which a fixed recipe was spread.