The Temple of the Lanzón was the space of the “ritual of San Pedro” as seen on stone art; and therefore comparable - as we see continuation with the “table” of the present chamanisms healers of the north of Peru. The Temple of the Lanzón, like the “table”, is the ceremonial space where the “ritual of San Pedro” is developed; in both, the notion of the space is perceived and valued during the sicotrópica action of the cactus, in a special state of brings back to consciousness. Obviously, there are differences between the social contexts (the cult chavín and the quack medicine of the north of Peru).These differences are reflected in the magnitude and social connotation of the ceremonial space: - The Temple of the Lanzón is a monumental and complex space, with enclosures of differentiated functions; on the contrary the “table” is a small, personal space (own of each healer) and transportable (for being a blanket and a ritual equipment can tender in different sites, preferably outdoors and in one “huaca” or site of being able). - The Temple of the Lanzón is a public space, in relation to the maximum political and religious power of its time; on the contrary the “table” register in the social context of the “traditional medicine”, without relation with the political power (after the conquest the ritual use of San Pedro lost place in the spaces public and it was restricted to the marginal practice of healers).
The Temple of the Lanzón is the ceremonial space within which the “ritual of San Pedro” was developed; on the contrary the “table” is a symbolic space where the arts are located and the ritual action takes place to his around.
Nevertheless the “table”, in the rigorous sense of the term, also is a temple: “The curanderil table, as well as analysis shows the structural it, must be considered a templum according to “the technical” meaning of the term: ritually separated a sacred space of the profane space; microcosmo liturgical and ritually ordered [...]” (Polia, 1996:468).
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