It is clear that the icaros fulfill a central role in the structure of the ayahuasca sessions. They mark out a predictable sequence of events that, together with the strict rules of behavior in the sessions, provide a psychological container for this challenging work. These controls are particularly important for addicts, whose ego structures may be weak, and in whom the constant transgressions of internal choices and external norms have sapped the will and the sense of personal direction. The treatment at Takiwasi works to gradually encourage patients to connect with their essences, confront their conflicts, acknowledge their dreams, and encounter their profound yearning for the embrace of the vast world of spirit, filled with meaning—the fundamental unconscious drive behind the addictive impulse. The focus on opening to the divine and to deep personal understanding constitutes the foundation of rehabilitation work at Takiwasi, and that foundation is supported by the powerful, inspired language of the icaros. Takiwasi residents often sing icaros while they participate in group work projects. broad connotations and involve somatic aspects. For example: “He’s nervous,” or “She has coldness in the body.” This attempt to translate the profound holistic effect of Indigenous plant treatments into psychological language, rooted in modern dialectic, is a formidable task, and Takiwasi is definitely one of the pioneer centers engaged in this endeavor. This task is further complicated by the fact that the administration of different types of plant diets and purges aims to meet the particular psychospiritual and physical needs of each patient, and the selection of icaros used in these ritual contexts is grounded in concrete and intuitive knowledge of the ways in which specific plants and icaros can affect these dimensions. Precisely because the work at Takiwasi is complex, the models and applied knowledge require continual adaptation. It is clear that the icaros fulfill a central role in the structure of the ayahuasca sessions. They mark out a predictable sequence of events that, together with the strict rules of behavior in the sessions, provide a psychological container for this challenging work. These controls are particularly important for addicts, whose ego structures may be weak, and in whom the constant transgressions of internal choices and external norms have sapped the will and the sense of personal direction. The treatment at Takiwasi works to gradually encourage patients to connect with their essences, confront their conflicts, acknowledge their dreams, and encounter their profound yearning for the embrace of the vast world of spirit, filled with meaning—the fundamental unconscious drive behind the addictive impulse. The focus on Symbolically, each addict can be seen as a prodigal son, a child from a wealthy home wandering among the poor, and the songs of Takiwasi recall him to his original dwelling place. Significantly, one can often hear the patients at Takiwasi singing or whistling the icaros outside of the ayahuasca sessions, during their daily activities. Singing these songs seems to help patients sustain the healing experience of the sessions, while also encouraging them to celebrate their hard work. We can, therefore, with good reason, legitimize the name of the center as “The House that Sings.”