The Mazatec shamans are known for their ritual use of psilocybin mushrooms, psychoactive morning glory seeds, and Salvia divinorum. María Sabina was one of the best known of the Mazatec Shamans.^[1] Her healing psilocybin mushroom ceremonies, called veladas, contributed to the popularization of Indigenous Mexican ritual use of entheogenic mushrooms among westerners.^[2]

In their rituals, Mazatec shamans use fresh Salvia divinorum leaves. Ritual use traditionally involves being in a quiet place after ingestion of the leaf—the Mazatec shamans say that "La Maria (S. divinorum) speaks with a quiet voice."^[3]

There is little information concerning the Mazatec people generally before the arrival of the Spanish and less concerning their spiritual practices.

Several researchers^[who?] have commented on the difficulty in obtaining information, as the Mazatec shamans tend to be secretive and protective of their practices.

Mazatec shamanism has deep roots in the spiritual traditions of pre-Hispanic Mesoamerica. Practices such as divination with corn kernels have been documented in 16th-century codices and persist among contemporary Indigenous groups.^[4] Early 20th-century ethnographers such as Blas Pablo Reko, Jean Bassett Johnson, and Richard Evans Schultes documented the ritual use of Psilocybe mushrooms by the Mazatec, but international interest increased dramatically after R. Gordon Wasson's widely publicized 1955 visit to Huautla de Jiménez and his encounter with María Sabina.^[5]

At the center of Mazatec healing practices is the ritual ingestion of Psilocybe mushrooms, known locally as ndi xijtho ("the little ones that sprout") or “holy children.” These mushrooms are not merely seen as substances, but as conscious entities capable of communicating wisdom and healing. Their use occurs during nocturnal ceremonies known as veladas, which involve prayer, chanting, incense, and symbolic offerings.^[6]

When mushrooms are not in season, Mazatec shamans may instead use other visionary plants such as Salvia divinorum (Ska Pastora), or seeds from Rivea corymbosa and Ipomoea violacea, commonly called “Seeds of the Virgin.”^[7] Each plant is selected based on the shaman’s specialization, the season, and the patient’s needs. The ritual use of these plants often facilitates an ecstatic trance through which the shaman may diagnose illness, find lost objects or souls, and seek spiritual guidance.

The path to becoming a chjota chijne (shaman) varies but often involves selection by divine beings through dreams, an unexplained illness, or spiritual inheritance. Some are born into it; others are chosen by existing shamans or by sacred forces such as the mushrooms themselves. Initiates undergo rigorous training in ritual practice, plant knowledge, and the poetic language used during ceremonies. The shaman's role implies a lifelong commitment to serving both the community and the divine.^[6]

Mazatec spirituality is deeply syncretic, blending Catholic figures like the Virgin Mary, Saint Peter, and Saint Martin Caballero with Indigenous deities such as Chicón-Nindo, Lord of the Hills. During veladas, shamans often prepare a ritual "table" or altar that represents sacred geography and includes candles, copal incense, cocoa, alcohol, flowers, and religious icons.^[4]

The ritual language used during trance—rich in metaphor and symbolic imagery—is a fundamental tool for communication with sacred entities. As one Mazatec shaman described, “Time is a giant snake… that binds past, present, and future.”^[8] The mushrooms are believed to speak through the shaman’s voice, guiding the ceremony and the healing process.

The growing interest in psychedelic experiences has led to a rise in tourism to the Mazatec region, especially in Huautla de Jiménez. While some locals have embraced the economic benefits, others criticize the commodification of sacred traditions. Accusations of inauthenticity and exploitation have been reported both by community members and by anthropologists.^[9]

María Sabina herself expressed concern about outsiders seeking mushroom ceremonies for entertainment rather than healing. Though she was central to global awareness of Mazatec practices, she lamented the loss of sacredness as mushroom rituals became tourist attractions.^[7]

The most internationally known Mazatec shaman is María Sabina (1894–1985), who lived in Huautla de Jiménez in the Sierra Mazateca. Her veladas with psilocybin mushrooms attracted widespread attention and influenced both scientific and countercultural interest in entheogens. Though she became a symbol of Indigenous wisdom, her legacy also reflects the complexities of intercultural exchange, exploitation, and cultural resilience.^[7]

• Ethnopharmacology of Ska María Pastora
• In Search of the Magic Plant "Ska Maria Pastora" in the Mazatec Country
• Early History of Salvia Divinorum