Curanderos offer an alternative to the expensive, sporadic and often unreliable service provided by scientific medics in a developing country like Peru. But as well as being a cheaper, more widely available option, curanderismo is also closer to the hearts and understanding of the average Peruvian.

With the resurgence of herbalism, aromatherapy, exotic healing massages and other aspects of New Age "holistic" health, it should be easier for us in the West to understand curanderismo than it might have been a decade or so ago. Combine "holistic" health with psychotherapy, and add an underlying cultural vision of spiritual and magical influences, and you are some way toward getting a clearer picture of how healing wizards operate.

There are two other important characteristics of modern-day Peruvian curanderismo. Firstly, the last four hundred years of Spanish domination have added a veneer of Catholic imagery and nomenclature. Demons have become saints, ancient mountain spirits and their associated annual festivals continue disguised as Christian ceremonies. Equally important for any real understanding of Peruvian shamanism is the fact that most, if not all, curanderos use hallucinogens. The tribal peoples in the Peruvian Amazon who have managed, to a large extent, to hang on to their culture in the face of the oncoming industrial civilization, have also maintained their spiritual traditions. In almost every Peruvian tribe these traditions include the regular use of hallucinogenic brews to give a visionary ecstatic experience. Sometimes just the shaman partakes, but more often the shaman and his patients, or entire communities, will indulge together, singing traditional spirit-songs which help control the visions. The hallucinogenic experience, like the world of dreams, is the Peruvian forest Indian's way of getting in touch with the ancestral world or the world of spirit matter.