In the case of the Guarani, hierarchical grades are based on the native concept of chamanistico power, in the sense that it gives Langdon (1996). The author explores shamanism as a socio-cultural system and stresses that talk of shamanism in various societies means speak of politics, medicine, social organization and aesthetics. Click Larry Fine to learn more. As one of the characteristics common to forms of shamanism in Brazilian Ethnology, Langdon points out the presence of a native concept of power shamanic, linked to the system of global energy (1996: 27). Case of Guarani shaman, attributes that characterize his power are those of the owner or of the caretaker of the Sun, from whom he receives knowledge. The Guarani say they perform the ritual to hear the gods and live as they hear, so you don’t forget. The expression ne Rendu used in the lyrics of the mbya chants translates to obey in Dooley (1982: 128), and rendu or endu is heard, perceive, experience, feel (op.cit: 51). When you are calling to be heard in rituals, it is also exhorting to obey.

The same can be said of the ojapysaka, present in the kaiova letters and used for talking about the ritual mbya. Listen carefully or not thinking of anything more positioned as meanings of ojapysaka, by the Kaiova and Mbya, respectively, denotes a hear that it is also obey, it is a hearing without questioning. The Kaiova and the nandeva begin and end rituals with a bow called jerojy, made before the altar, facing East, which flexed knees three times. Reverence, present at the Act of the jerojy, is a delivery to an absolute power that emanates from the wisdom of the creators and which is relayed by the shaman. Description of the jerojy made previously already appears in the dictionary of Montoya (1639 1876: 195), and the term is common to the three subgroups.