According to Yine oral tradition, their ancestors could achieve a level of spiritual mastery that allowed them to traverse different worlds. The Kangochi—the community’s shaman—is the one who possesses this unique ability to explore these alternate realms through the ingestion of 'master plants.' In this role, the Kangochi serves as a vital mediator, navigating the boundaries between the human and spiritual planes.

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The Yine cosmos is structured into three primary realms, with the Upper World further divided into four distinct planes. The first is Galnachine Gogne, the domain of the birds. The second, Goyakalune gwiyawaka, is the dwelling of the gods and the sacred plants Ayahuasca, Toé, and Kosopa—the latter granting the Kangochi the power of transformation and multidimensional travel.

Beyond these lies the Heaven of Goyakalu, a transparent realm defined by pure light and spirit. Finally, the highest plane is Tengogne, a void beyond the reach of both humans and divine spirits, yet ever-present within the Yine collective consciousness.

The world of the earthly realm is where the Kagonchi, the Yine, and all human beings dwell. This world comprises the earth itself, the water, the rivers, the forest, and all that is visible. Finally, there is the world below, the abode of the departed—where the Gipnachine, Mtengatwenu, and Gitoka dwell within the depths of the earth and water.

The Yine people hold deep medicinal knowledge that blends physical healing with spiritual tradition. While many ailments are treated with plants, others are sometimes cured through the power of chanting.

The efficacy of these cures is attributed to the expertise of curanderos and curanderas, who undergo years of rigorous preparation and dedicated learning. This tradition is built upon ancestral wisdom passed down from grandparents and community sages. Practitioners utilize a diverse array of resources, including tree barks, seeds, and icaros (medicinal songs), accompanied by a wide range of flora, most notably Toé, Ayahuasca, Piripiri, Matico, and Ajo Sacha, among others.

In a conversation with Mikal, she tells us about the properties and use of Piripiri, also known as camalegi. This becomes relevant in a context of conflict and contact with the Mashco Piro people in isolation:

"(...) I have to blow the Mashcos. That you have to chew it well (Piripiri) when they come, and blow on both sides, so that they mansen (calm down) fast. It is true, when you do that they tame quickly (...) sometimes they talk to you, they talk to you, sometimes they sing, and then their bitterness is over (...) that is why we are almost not afraid, that is how we do it."

In the Yine community of Monte Salvado, the use of Piripiri is fundamental to the healing process. While recent sightings and contact with the Mashco Piro have heightened local concerns, community members like Mikal and Teodoro emphasize a balanced approach. By utilizing traditional medicinal knowledge, they have successfully navigated the tensions and complex relationships inherent in these encounters.

‍"Toé is a medicine that can cure you of all kinds of illnesses, and it has its mother and its mother asks you what you want to heal, it heals you, toé is good to people but ayahuasca is not, ayahuasca can deceive, it leads you to perdition, it incites conflict with other sorcerers, (...) we have hundreds of Piripiris, there is Piripiri for the Mashcos so that they do not come to threaten you or get angry, we blow it to ensure they do not come to threaten us anymore." ~Teodoro Sebastián.