I hope to have shown here how Cashinahua discourse and practice related to the dark side of shamanism partakes of a thought system characterized by a dynamic dualism where identity depends on the inclusion and incorporation of alterity and where self partakes of the identity of other. This thought system does not separate soul from matter or energy from substance. When harm is inflicted on human beings, the possibility of the agency of a dark shaman is invoked. Panoan literature shows two methods of inflicting harm from a distance. The first is one that depends on the use of words and songs; it is a method intended to make yuxin beings act in accordance with the wishes of the bewitching agent, and is manifest to the Cashinahua in the figure of the mukaya. The second method, embodied in the figure of the dauya, depends on the use of substances that can or cannot be put into direct contact with the victim's body. Whereas other Panoan groups have been shown to specialize in the first cluster of techniques, the Cashinahua clearly consider themselves to be more efficacious in the latter. People who don't claim a specialist's role, on the other hand, do use a rich variety of techniques to deal with yuxin beings with the intent to cause prophylactic or lethal effects on their own lives or that of other human beings, showing through daily practice that everyone "has a bit of a shaman" and that matter is as much imbued with yuxin agency as the words and songs of shamans.