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Analyzing the relationship between ritual and poetry is the central aim of this research. The intuition that has led to placing these two fields in a space for dialogue is guided by two elements. The first is language, its behavior in each of these fields and the ways in which it is reproduced as a means and link between man and rite and poem. The second is the place where this language initially works, the place of individual identity, stressed by a diversity of levels in which language seems directed towards non-everyday forms of action. Language and identity are entry points to a series of intersections, approaches and distances between these two fields of knowledge and social practice, and that superimposed, like two asymmetric parallels, expand the possibilities of reading that can be done around the ritual and poetic texts.There are three primary texts to which I have limited this observation. The books La Noche (1984) by the Bolivian poet Jaime Saenz, Las armas molidas (1994) by the Peruvian poet Juan Ramirez Ruiz, and the poem “Boletin y Elegia de las Mitas” by the Ecuadorian Cesar Davila Andrade. In each of these documents I have tried to enter from the double language-identity unit to read the ways in which ritual and poetry operate. In La Noche, I analyze the parallels in the book with the structure of the rite of passage, and the overflows that exist between the mystical and the corporeal in Saenz's universe. In Las armas molidas, I observe the spaces of affectation in which the writing and the author's effort are deployed because these processes heal the language and allow a new way of speaking before reality. In Cesar Davila Andrade's document, I contrast the interior voice or Uku Simi, with the hierarchies of speech that have been imposed since the western colonial era.In this way, I conceive ritual as a technology of social change in which the individual alters his sensory and bodily relationships with the version of reality, reconfiguring his way of being in front of it. A close reconfiguration occurs with the intensity of the poetic exercise in which, through a trance in language, the individual manages to refine his perceptions of meaning, directing his attention towards ways of resignification and diversification of the ways of understanding reality.I also argue that this type of multidisciplinary approach constitutes a unique road of renewing the forms of reading, dialogue, questioning and revaluation of written documents that are alternative forms of knowledge, canceled, many times, as documents closed by cultural reading. Renewing the questions that, as a reader and writer, I ask myself in the face of these ritual and individual trajectories, has been a guiding element throughout this process.