Nowadays it seems that the teachers who have been officiating ceremonies in their tradition do not know them in depth or do not get to fully experience the spiritual planes that are so necessary in order to perform these ceremonies and explore their effects. They might not be experienced or mature enough. As a result, the format of a ceremony does not work adequately and its consequences can potentially be negative. Often times, after an inadequate ceremony the teacher or student can find themselves blocked, affected by a series of physical or spiritual diseases or illnesses.
In order for the students to become interested in learning and practicing, it is important for the teachers to carry out a successful ceremony. Essentially, the teachers must possess their own talents and skills in order to enable the students to discover their own talents, abilities and careers, their own dreams and stars along their path.
Some teachers inherit their culture and spiritual traditions. They protect their culture and care for mother nature, respect their ancestors’ teachings and ceremonial secrets and transmit them to the future generations. In Quechua, our mother tongue, they are known as Andean teachers TAYTA HAMAUT’A-KUNA, TAYTA PAQO-KUNA. They are the fathers of the spiritual tradition in the Andean culture.
The Pacha (Andean Cosmos) tells us that the TAYTA PAQOS and TAYTA HAMAUT’AS teachers are chosen by the celestial angels from the Andes and destined to be the fathers of the ancestral wisdom. They maintain their essence by cultivating their necessary qualities in order to always be of service to humanity. We, the Andean teachers, continue to strive to carry out our ceremonies, to research in depth the Andean rituals in order to elevate our ceremonies to new levels.
There are principles and laws that govern ceremonies. They are dictated by supernatural elements, such as Apus and Pachamamas among other beings. They intervene in the ceremonies according to the qualities and secrets of each teacher.
To travel to the ceremonial plane to serve the needs of the moment it is necessary to capture the essence of our connection to the cosmos to explore our inner beings following the ceremonial map. We explore the different levels and dimensional spaces of the ceremonies where we find ourselves present in our physical, energetic and spiritual bodies while we measure the supernatural forces.
In other words, the ceremonies are divided in two different moments and/or dimensional spaces. The ceremony of the inner circle is the ceremony itself, the outer circle of the ceremony is directly related to the cosmos. Attention and concentration are of the essence in both circles of the ceremony. We seek equilibrium and connection in the physical, energetic and spiritual planes to achieve a deep and successful ceremony. Otherwise, double amounts of effort and work would be required to carry out the ceremony.
In this way each step and movement in a ceremony has its secrets and follows a sequence where it is possible to feel and appreciate the energy’s various manifestations. All sacred ceremonies require respect, patience, trust and integrity.
The ceremonies can be classified in three levels, from the simplest to the most complex, from the lowest to the highest levels:
- AKNANA QAWARICHIY – DEMONSTRATIVE CEREMONIES
- AKNANA QALLARICHIY – INSTRUCTIVE CEREMONIES
- AKNANA ATIPAY – OFFICIAL CEREMONIES
In cases when students are not familiarized with the Andean ceremonies, it is necessary to perform a demonstrative or symbolic ceremony aiming at showing the observers what the Andean rituals consist of.
These representative or symbolic ceremonies are carried out in their original format. They respect the principles that guide the Andean cosmos. Those interested in learning about our rituals can observe, appreciate and explore them respectfully and humbly.
AKNANA QALLARICHIY OR INSTRUCTIVE CEREMONIES
Instructive ceremonies are geared toward those students who have already taken on the formal learning path with their teachers. In these ceremonies they can investigate and delve more deeply in their teachers’ teachings. Other people interested in exploring and learning about our basic ceremonies can benefit from these even if they are not formally committed as students. They can use them according to their personal needs and apply their teachings to their Kawsay (their life/existence.)
We start by giving the attendees a brief introduction to the basic ceremonies, followed by the practice where the students explore the various energy forms to get to know, feel and learn how to connect using the different positions, techniques and protections. We also help them build and save the secrets of their practices and the essence of their connection. All of this is necessary for the Manqos Wasi (our sacred temple.) We also teach them how to start a ceremony in an orderly matter, i.e. the ceremony should start with Kallpa Kichay which is how each brother and sister get the help they need to open a source of connection of a basic level with the Pachamama and the supernatural forces. Those students with some experience on the ceremonial process might have this rather simple or boring, so instructive ceremonies are usually short.
AKNANA ATIPAY – OFFICIAL CEREMONIES
This type of ceremonies are suited for Andean teachers or for those students committed to the Paqo Ñan (the path of the Andean Paqos teachers.) These ceremonies demand a high level of responsibility so that one can work within a deep connective space. They are a trip to our inner pure and clear conscience where the MANQOS WASI (our sacred temple) opens up to our energies and spiritual sources.
Sometimes it can be hard to establish a connection with the spirits and energetic forces, so one has to be aware and present at each level of the ceremony. Otherwise, it becomes necessary to review previous knowledge in order to be able to carry out and conclude a ceremony successfully and to the liking of the Andean angels. The qualities of each teacher and student must be organized, balanced and harmonious during the ceremony so that the three primary Ñawins: Yachay, Munay, Llank’ay can be activated. When these Ñawins are active they connect with the intentions of the participants and facilitate the connection to the specific spirits to the ceremony. Such ceremonies require experience, dedication, concentration, care and administration with faith and love.
Generally speaking, each ceremony requires different basic but essential materials such as fresh or dried plants, flowers, wine, coca, incense, rocks of the Paqarinas, sacred waters for the lakes, feces, minerals, some animals, and natural costumes, and a well-trained and responsible teacher.
SOME ACTIVITIES – ANDEAN TEACHERS
Next there are just a few examples of the ceremonies, rites, and spiritual practices that the Andean teachers carry out. We have not described them in full detail since we advise all those interested to experience them in person and guided by a teacher.
This is the Quechua name of a very old ceremony that nowadays is called Offering or Send Off. It involves various practices and activities that fulfill different functions and are prepared according to the abilities, talents and experience of the Andean Paqo. Each participant will offer a specific offering depending on their needs and messages they want to send off. Some offerings or basic materials to build the K’INTU MISA (send off) are: flowers, coca, coca seeds, sweets, lozenges, San Nicolas bread, chocolates, cookies, paper books, silver flutes, gold flutes, starfish, shells, wiraqoya, qañiwa, licorice, cotton, rice, garbanzo beans, peanuts, cereals, white sugar, animal fat, incense, paper, and ornaments.
These offerings have connections and supernatural powers to aid in the well-being of each participant since they are supervised and built by the Paqos. They are helpful in healing known or unknown diseases.
Under this ceremony coca leaves are shared in the spirit of harmony, connection and trust. Three coca leaves called K’INTU are used in the ceremony. The practice of the Hallpay or Hallpaykuna dates back to our ancestors’ times. The Hallpay usually participates in the ceremonies that are carried out for the well-being of the Manqos Wasinchis. They intend to support, protect, activate, connect and to initiate or finish a job. At the same they assist us to transcend to new levels of connection and consciousness.
In the Hallpay ceremony we transmit and share harmoniously our connective essences. This can happen between two or more people where each person makes specific decisions to connect and help the person with whom they are in ceremony with. They can serve needs such as: balance, protection, love, and peace. For instance, some Hallpay practices are good for trips to the mountains.
This ritual serves to purify people’s minds, hearts and souls. Most of us possess various types of contaminations called HUCHA that stem from the unbalanced lifestyle we lead in modern society. Lots of people live frustrated, heavily, confused or in illness. A person can manifest Hucha internally or externally. A carefully structured study, care and ceremony by a competent Andean teacher can purify and free a person from their Hucha.
In this special rite we invite the Andean angels to celebrate and toast with sacred beverages such as chicha (made out of barley, corn and wine) or other beverages consisting of plants and flowers. We offer these beverages to the Andean gods by sprinkling or pouring 1, 2 or 4 cups of chichi. Each cup of chicha serves a different purpose in the ceremony. The Ch’uyay helps to clarify and channel the connective secret of the ceremony and provides fertility in the activities of the Ch’uyay which are divided in Ch’allay, T’inkay, and Suq’uy.
This refers to reaching new levels in the cosmic spiritual space. This requires a long study of the ceremonies and practices to reach new levels of spiritual conscience.
Within the Pachaman Tarpay ceremonies there are other ceremonies of lesser levels known as CHUYANCHAKUY, NUNACHAKUY, and TUPAKUY. They are carried out with the 4 cosmic elements reaching the celestial plane where each ceremony fulfills a specific function in time and space to encounter Pacha Ñawin (cosmic source.) It is important to start the purification process of our minds, hearts and souls so that we can reach a higher ceremonial level to open the main gate to the Pacha. This leads us on a spiritual path to encounter the community of the Apus, Pachamamas and other beings.
ANTI MACHULAQ PURIYNIN
This is a necessary practice in the Andean spiritual path. It means the sacred hike or pilgrimage to the Andean Mountains along the Andean angels and among mother nature. The pilgrimage is done to achieve a specific goal such as, transformation, healing, instrospection, connection, self-realization, freedom and integration with the Manqos Wasi.
We apply the secrets of the Munay, Yachay, and Llankay which are techniques that aid in the pilgrimage process. We organize a basic guide for the first few hikes while in the following ones one can ascend to higher levels of the Anti Machulaq Puriynin. It is advisable that one participates every so often in these hikes to different destinations with the teachers.
LA KHUYA MISA
They are a group of known and unknown sacred rocks and crystals from sites most valued by the spirits. They are special and powerful rocks from the Cosmos that act as light sources to humanity. The Khuya Misas fulfill different functions in the rituals and in the life of the Paqos.
Those initiated in the Paqo Ñan (path of the Paqo) can explore with the Collective Misa which contains Khuyas corresponding to a basic level that students can explore freely. For the advanced students there are other levels of Khuya Misas, such as the Hampiq Misa, Inka Misa, and Chumpi Misa among others. This diversity of Khuya Misas is governed by the sacred mantle of the Tayta Apus and Pachamamas whom every student and teacher must respect deeply.
Also called Fire Ceremony or Ceremony of Hot Coal, this ceremony shows us its techniques, forms, location, processes, gates, and dimensions. A sacred altar is necessary as well as finding the right moment and right circumstances, but when these requisites are met, we are welcomed by the Apus, Pachamamas and the Universe.
In our hikes and sacred trips to the mountains or other places, we usually build apachetas or wayside shrines as one of our spiritual activities. Los Saywakunas serve different purposes at the ayllu. These apachetas can be built with rocks and other materials who fulfill different purposes according to their connective forms.
This ceremony is very important and requires a lot of work on the part of the Paqos. It consists of transmitting and receiving powers and knowledge that includes de cosmic seed. These ceremonies are carried out in the high mountains and in sacred and most silent sites where divinity reigns under the principles and laws of the cosmos. To take part in a Qarpay, one must have gone through a preparation process acquiring previous knowledge in the Paqo Ñan (path of the Paqo.) Only those with the necessary preparation and training are allowed to participate in these ceremonies. A number of Qarpay exist to other ends and needs.
This practice allows us to express to the divine world our intentions and decisions, whether good or bad. The Mañakuy helps us find the miracles we need in our lives. It teaches us to overcome our problems and spiritual and material failures. There are adequate methods, places and circumstances to carry them out.
HAKNANA HAMPIY (Ritos-Curaciones)
Other types of ceremonies are geared toward healing and treating various types of diseases. These ceremonies can last anywhere from 30 minutes to several hours or days. These are carried out according to the needs of the afflicted and it entails a learning process for the students and the afflicted person. Following the ceremony the person must remain in repose and under care and supervision so that the connection to the cosmos and the spirits remains strong. The teachers must apply certain secrets in order to achieve successful results, otherwise it becomes necessary to repeat the ceremony.
Nowadays new unknown diseases appear as a consequence of the material and spiritual contamination and imbalance in most societies. Some of us are easy prey to the numerous types of illnesses that are around us. Some of these complex and unknown diseases are caused by maleficent supernatural acts that affect our physical and spiritual bodies and that are beyond what scientific medicine can deal with. In these cases the Andean teachers must put in their best qualities and talents to help those in need. We use different techniques and natural medicines that mother nature provides us and most importantly all the magic and healing secrets that we have learned from out Andean ancestors. Therefore, in the different areas of the HAMPI KAMAYOQ each teacher acts according to their function as a HAMPEQ, QHAQOQ, MAECH’ERO, or KALLPA HAMPEQ among other roles.
Among the diseases that can affect mankind we only mention a few examples:
In this curative ceremony we teach people how to cure themselves. The teachers know that each one of us is capable of healing ourselves if we apply the adequate methods, medicinal formula and the appropriate Andean form of ceremony.
It is a technique of massages given to the physical and energetic bodies of the afflicted person, utilizing various materials such as medicinal plants, minerals, and animal fat. Sometimes the Qhaqoy is combined with the techniques of the Laq’ay which is the application of compresses or wrapping with blankets with natural medicines that heal inflammations, pain, stress and other ailments of the physical body.
It is the application of Andean techniques to heal diseases of the nervous and muscular systems, internal or external wounds or hematomas, and general weaknesses of the physical body.
It refers to malignant energetic diseases that affect the spiritual, energetic and physical bodies caused by negative elements, energies and spirits. This type of ills is very dangerous as it progresses and one sees one’s life seriously affected. They cause serious damage that is hard to repair as people find themselves consumed by their destructive thoughts and feelings that end up affecting their whole being.
These are ills related to the transmission of negative energies coming from those alive or the dead, negative elements or evil spirits or strange places that cause people to behave oddly. We have certain procedures of healing that can help people regain their health and positive energetic connections.
As hard to believe as it is, some people suffer from a general state of dis-ease due to having being watched by evil spirits which causes them to drastically change their attitudes, behaviors, looks, and actions. Most of these anomalies are inexplicable to those affected. For this type of diseases there are ceremonies that can help them gain a sense of normalcy depending of the degree of seriousness of the condition of the person with Saqraq Qawasqan.
Some people become possessed by evil forces or spirits who take over the person’s soul manipulating their minds and hearts, even turning them against themselves or those around them. When someone is in a state of Saqrachasqa, they lose control of themselves but at the same time they try to control everything. However, their acts are unconscious since they are controlled by the evil spirit from within themselves. These people will not free themselves easily. They are very difficult to understand and deal with since their mood changes drastically. In cases like this, they will need the expert help of a spiritually strong Paqo with a solid dominion of the misas and spiritual forces.
These are strange circumstances, ills and damages coming from other dimensions or unknown spaces incomprehensible to the human mind. These happenings are inexplicable but they cause severe trauma and harm to those suffering from them such as changes of color and form of their physical bodies. These Qhajhas are serious malignant conditions that in some cases are extremely difficult to heal or find their cause. Therefore, they require a highly bold and knowledgeable teacher.
This type of ill is well-known among the Andean communities. When a person casts an evil spell or mean spirited wishes onto another, these intentions can turn against the person casting them. It is in essence an evil that we bestow upon ourselves.
Some people live in fear caused by strange situations or conditions of their own bodies like physical, spiritual or energetic weaknesses. This can be due to the release of energy from the body or for a lack of Ayni between the individual and nature. An Anima Wajay ceremony is required to re-integrate the soul, strength and energy to the affected person so that they can re-stablish their natural flow of life.
It is a strange disease caused by ill-established connections with elements in a state of flux or change, as in when a person behaves inappropriately toward the elements in unexpected situations. As a result, a person can experience inexplicable pains, breakouts, rashes and discolorations on their skin, among other symptoms. Natural herbs compresses are one of the treatment methods.
En este caso no podríamos decir que es una enfermedad o el mal, algunas veces son buenos y destacados acontecimientos cósmicos para el hombre, donde el tiempo, el espacio, el lugar y el momento son indispensables e importantes, en la actuación de la naturaleza y el hombre. Existen momentos y lugares donde el hombre podría ser cogido o atrapado por los elementos del cosmos; en efecto la persona se siente incompleto debido a que el pacha lo tiene una parte de si prenda o su vida, estos podrían ser: prenda física, prenda energética, prenda espiritual… las cuales debe ser sanados mediante el “Ayni” de la reintegración y armonía con los elementos cósmicos para su normal funcionamiento; en otras palabras para que todo vuelva a la normalidad, el hombre debe hacer un Ayni reciproco con la naturaleza y los elementos cósmico. Esto sucede también debido a que algunas personas no tienen armonía y conexión constante con los elementos y la naturaleza, así como consigo mismo. Algunos maestros en otro paradigma de entendimiento entienden que esta palabra es mala, pero por otro lado también buena.
These are ills or diseases caused by strange sounds or polluted energies, deaths or unusual circumstances. For instance, nowadays technology and electronic devices could cause this type of ill. Certain spiritual Andean rites that look to re-stablish a person’s natural state of being are needed to reverse the Orijwa.
These are spells or witchcraft that teachers of the dark cast on a person to harm them in a number of ways. They can cause failures in matters of love, work, health, family, finances, travel, projects, and even cause death. Only a very energetically and spiritually strong teacher should take on the task of applying the needed Andean techniques in ceremony to heal the affected person.
People, including teachers, can experience the detachment of their Manqos Wasi, that is the separation of their energy and spirit from their physical body that causes a feeling of emptiness and confusion on the person’s psyche and soul. This occurs when one becomes disconnected from oneself and our surroundings. This could cause accidents and an obstructed flow of life energy in their lives since there is not a positive connection with the natural world.
Modern science has been able (for the most part) to treat K’irisqa, that is those physical traumas or blows usually caused by accidents that result in imbalances in a person’s Manqos Wasi (physical, emotional, mental and spiritual realms.)
Winds blow everywhere and fulfill a mission. In their paths, winds pick up and spread certain forces or entities that affect people. When these entities are polluted we call them Millay Wayra or bad wind that brings polluting elements. As opposed to sacred winds, the Millay Wayras come to raze everything on their path.
The manifestations of the heart are related to the principle of Munay. Munay makes people and the world happy. Without it life would not make sense. Therefore, we must take very good care of our hearts to prevent the ills or diseases that can harm it and affect negatively our bodies and spirits with pain, hate, grudges and superficial love. To protect our Munay there are Andean healing techniques and ceremonies.
Other diseases not fully described here are: SONQO T’IKRASQA, WISA T’IKRASQA, P’ITITITIY, QOQOPIN, HANKHU WATASQA, CHIRISQA and SOQ’AQ HAMP’ISQAN.