The “Brazilian ayahuasca religions,” as they have become known since the publication of the important collection edited by Labate and Araújo (2002), are a congeries of associations that emerged, in the mid‐to‐late 20th century, from the Brazilian experience of the Amazonian rubber boom. Since the 1970s, these groups have become increasingly present in nationwide Brazilian and international discourse as some of them expanded beyond Amazonia. Discourse about these groups has focused on two thematically linked notions. The foremost of these is the ingestion of ayahuasca, a psychoactive “tea” decocted from two native plants that is widely used in indigenous and emigrant contexts in the Amazon, and which is strongly marked by its cultural and geographic origins. The other notion, particularly prominent in the case of Santo Daime (the most widely known of these groups), is the New Age and countercultural aspects of the groups’ identity.