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Sacred Spaces – Andean Masters
+51-84-984 229682 or +51-84-963931212|ayllukanchaqqoyllur@gmailcom

Andean Masters

“Ayllu K'anchaq Qoyllur”

Andean Masters

“Ayllu K'anchaq Qoyllur”

Andean Masters

“Ayllu K'anchaq Qoyllur”

Andean Masters

“Ayllu K'anchaq Qoyllur”

Andean Masters

“Ayllu K'anchaq Qoyllur”

“Ayllu K'anchaq Qoyllur”

Vision and Values

Visión y Valores

Andean Masters

“Ayllu K'anchaq Qoyllur”

Andean Masters

“Ayllu K'anchaq Qoyllur”

Sacred Spaces

Home/Sacred Spaces

The customs in the brotherhood of the Ayllu is to travel to faraway places, where distractions are not present, and silence as well as tranquility al inicio d elos apusare ideal present elements for spiritual activities so one may reach positve results and effects. This is the reason why we continue to visit these enigmatic and sacred spots where our ancestors always fulfilled with their responsibilities and Andean activities.

It is in these sacred places where the spirits live and wait with open arms for their children to visit.

These are places of unique beauty, where energies become our allies to be successful in our spiritual activities; hence, these are secret power spots.

The sacred places have been preserved from the times before the inkas, so these magical spots are meant for sacred ceremonial practices. The Andean teachers are always willing to guide and help students in regards to these sacred places.

To visit these areas is an honor for us and gives us the opportunity to provoke our own “TUKUY TI’KRAY” which means our own transformation or change on this spiritual path. It provides the chance to learn and maintain a conection with nature, as well as with the Apus and Pachamamas. Finally it opens a door to explore and

understand the spirits and energies that inhabit these sacred places which are there for our own benefit.

We want to highlight that in current times some Andean mountains, some sacred places, and some archaeological sites, where the majority of visitors are turists, “Hucha” (bad energy) influences these places, giving way to different kinds of manifestations.

As an example: The competent authorities of today who are in charge of overseeing and administering the ancestral centers are not aware of the contamination that affects in one form or another their hearts and minds, and they prohibit the access to the very people whos ancestors built the sites.

Ceremonies have also been banned on these sites and lack any of ancestral customs. People are being manipulated through laws, money and power, as if the Ancestral Inkas left these places for governments and corporations to profit and not for their descendants who have been forgotten by the authorities.

Then, certain questions arise: Are we following the Inka traditions? Are we abiding by the Andean principles and laws? Do we know what these laws are and what they mean? Should these place be venerated and respected?

We know these sacred sites have been polluted by the actions of men that brings an imbalance that still remains as well as certain types of manipulations which currently go on.

In ancient times these places were pure and sacred, serving mankind for the good of their connection with “KAUSAY” (right way to live), but today these sites lack the strength and energy necessary for a connetion to take place. Also, these places are highly visited by all kinds of people who change the levels of energy and lessens the connective power of the sacred Apu Salqantayspot.

For this and many other reasons it becomes necessary to analyze and vastly observe these sacred places and natural spots we want to visit or do work with. First we must study and investigate the conditions of each site, and then make a decision using the help of certain secrets and techniques the teachers know about. Only then, we may start on our trips to archaeological centers, sacred mountains or any other sites

Teachers must perform such actions and take decisions due to the fact that alot of students who come visit instead of finding help and confidence at sacred sites, they begin experience fears, doubting, uncertainty and strange sensations.

These types of occurrencesare not recommendable for anyone, specially students, since they may find their own connections blocked, which hinders their best wishes and aspirations.

As a result of this we are faced with having to take a good decision to be able to visit a sacred site and to work there. It depends on this decision as to whether or not our spititual practice is successful.

On a different note, if you are experienced, have confidence and faith in taking decisions to travel to these special sites; then it is recommendable to work with visualization, dreams and visions. This would establish a connection, it would open you to understand the spirits, take the right decision to go to the proper sites and along with this understanding the Andean spirit will bless your choice and sacred place. Only under these circumstances spiritual activities are bound to become favorable.

The sacred spots we visit would always be next to the Apus (spirits of a mountains) and Pachamamas (femenine spirits of the flats and rolling hills)

Paqos call in the names of the spirits in their native Quechua saying: APU TAYTAY, PACHA MAMAY, OR PACHA PAPITU- PACHA MAMITA and while these names are spoken the portals of the sacred sites open up since they function as sources of connection here on earth for the good of mankind. These are also portals or mediums to other places and dimensions.

There are certain mountains and sacred sites that are not visited often by humans, but that await and hold something very special for each and everyone of us, a place where we are called into a deep silence.

The sites keep a space for each person and they drive us to fullfil a purpose so that we may visit them, honor them, offer them our ceremonies or any other human act of reverence towards them.

On each sacred site, the spirits of the mountains open an energetic space on all the different levels, and they protect and take care of these divine sites where they live and manifest themselves.

The powers and energies that constantly move are a demontration for mankind. In these places Apus and Pachamamas are very attentive as to how they maintain and connect the energies. Also, they are always watchful and observe the sacred places where we are at.

In these places, Apus and Pachamamas mysteriously appear and disappear, making themselves visible anytime, anywhere, day or night, taking different shapes and archetypal figures to sent signals.

This is why each of us should keep their attention and stay open to manifestations while being at the mountains and sacred sites.

The following are a few of the altars and sacred mountains:


This is the sacred mountaiApu Waqrapukaran of the masters, which is just southwest of the town of Pomacanchi near Cuzco. It is an excellent place to iniciate someone on the practices and teachings of spiritual visions. When someone visits this place, they will experience and feel a great chance to visualize their spiritual path, love, etc.

CH’UYA QAQA is a magnificent site to work with energetic attraction and the movement of energies. This sacred site of our ancestors is located south of the town of Pomachanchi, one and a half hours by foot. The Waka has a very natural shape and its basic compositions is made of a material called Wini Rumi. Its function is to purify and channel energies in our Manqos Wasi. This waka has a magnetic attraction with different materials and several colors that near black.


Its name encompasses the notion of spiritual growth, eternity and permanency in cosmic time. This waka has been present on this site for thousands of years, even before the Inkas. It served as a sacred altar to Andean cultures such as the Qanchis.

The location for this waka is Southeast of the town of Pomacanchi about 2 hours away walking distance and it is right next to the Inka trail. We consider it sacred so we refer to it as the Celestial Waka due to the fact that edged on it are inscriptions that provide a message directly from Hanaq Pacha for humanity.

This type of Wakas are not very common on Andean territories. We can perform different spiritual activities at this sacred site such as: spiritual grow rites in which one finds spiritual guidance from Hanaq Pacha, we can seek its healing energies to rid ourselves of ailments and we can neutralize the negative energies of others, etc.


This is one of the most prestigious sacred mountains since the times of the Inkas. Sacred men from antiquity used to visit this site on an yearly basis to bring offerings and gifts for spiritual Ayni.

The mountain is a temple for one of the most important Andean spirits. It is the protector and guardian for the animals and shepherds; hence, the guardian of humanity under the Andean star. Also, it means the guardian of Andean disciples in practices and Andean Wisdom.

For this reason Andean disciples come to this sacred site, to solidify their paths as future teachers. Amongst it many fuctions, Apu Ausangate also has the hierarchy to heal the unknow illnesses of his children.

Then, it is as well guardian by excellency of the Khuya Misas of the Paqos or Shamans, also of most of the town’s people and specially of the Alto Misayoq who know and understand that Ausangate rewards the good and of the right path, but abandons the wicked and of the dark path.


These sacred areas are well known to Andean teachers and even by foreign brothers. It is not necessary to talk about its exact location, just that is under the jurisdiction of the Valley of the Inkas, Calca. Cuzco will suffice.

For the ethnic Andean groups of the past this place was always consireded sacred. It became one of the mysterious sites around the conception for the men of antiquity, and in the times of the Inkas this became even stronger.

Sawasiray and Pitusiray were well known to the Andean teachers. They represent the Takiy and Taqey for the Andean men, which means their Song and Magic. This is the sacred site that keeps and conserves the enrgies of Yanantin and Masintin for action and balance as well as the memory of the ancestral knowledge and practices.

Also it is related to cosmic love and the love between couples, which it becomes manifested for the first time when they make contact or build a relationship. In any case, this is an excellent place for anyone wanting to learn about and introduce themselves to fields of knowledge regarding the Tukuy Munakuy, but from the point of conception of the ancestral Andean men. It is recommended that students and teachers always visit this site to renew and channel the process of Tukuy Munay and their past into the future.


Without a doubt this has been an enigmatic place since ancient times, and a lot of people were afraid of coming into close proximity of this Apu.

For people to get to the very altar on the site was dificult, due to the fact that they would not dare and lacked the courage to arrive to this sacred place. For this reason they would only observe it from afar, but even like this, they could still feel the presence of Apu Salqantay.

Apu Salqantay is known as the untamable Apu and it refers to its energy and spirit, so that is what salqa (untamable) means. People who visit this sacred site can experience such a movement of energy.

In its natural aspects and sense of origin, Salqantay is not Salqa (untamable) as its name points out, but instead it is the protector of the divine and pure energy. For this reason it is so hard to access this site by any individual who is not prepared; the energies would automatically reject them and would not be compatible from the point of view of Apu Salqantay.

In other words, men were not able to have an easy time connecting with Salqantay. This is why is said SASA TUPAY, which means hard to connect or to find oneself with the Apu.

Under these circumstances we have to understand according to the Apus and not through a human point of view. In this way of understanding it is men who are considered Salqa (untamable energy and spirit) and not the sacred site, because in it and of itself the mountain is pure and natural, preserving its original energies and spirit in a prestine way since the beginning.

Then we can say that Salqantay, from the point of view of men is untamable energy, but from the understanding of the Apu Salqantay itself, it is pure and ancestral energy that operates on the path of light in its functions.

In order to understand, study and practice this reality of the path of the Andean Teachers, it would be a great opportunity to visit this site to experiment and live what one can catch or perceive.

It is advisable to have a very firm desire to visit this sacred site and to be prepared energetically, mentally, physically, and in your soul of course. The teachers will always be there to guide and support your learning processes.

PHAQCHA TAYTALugares sagrados

As its Quechua name indicates, it is a site with a water source or waterfall. The Apus (spirits of the mountains) tell that this is the place where The Seq’es gather depending on the desired outcome, form and manifestation of each ceremony.

To this end, there are specific times of the day on the appointed dates. The site is near Apu Waqay Willka which is part of the Vallay of the Inkas.

Due to the importance of this place, the Ayllu visits it often to conduct certain rites since at this site the elements such as the rainbow manifest in different forms. This fact helps us to explore new horizons within the Andean cosmology and it helps people in clarifying their visions of the cosmos.


This mountain has a divine connotation and its name means THE SACRED CRY OF THE APUS. It is the site where the Apus gather to fulfill their missions regarding the Andean teachers and humanity.

The name itself was derived from the fact that to this mountain PAQOS arrive with a lot of suffering and often times crying to be welcomed by the Apu.

Then, depending on their trainning and preparation they are tested in this sacred space. Also according to their necessities, gifts and skills, the Apu procede to bestow upon them powers by the means of a rite, the WILLKA.

On the area where there is a Glacier is where the Andean angels call the chosen ones in advance and coordinate to transform them into great andean teachers such as Pampa Misayoq, Alto Misayoq, Hamaut’as, etc.

A lot of teachers are examined at this sacred site for bestowal of power and wisdom so that they may fulfill their missions and be of service to the Andean spiritual community and humanity.

For this reason, this divine Apu is highly respected and venerated since the times of the ancestors until today. This moutain acts in communion with other mountains, and to this purpose other Andean angels or Apus are called in who all come from different places. The Apus can be:


They as well give powers in differents levels according to the capacity and mastery of each person or teacher that comes to this site. The history and the secrets of the teachers flow at the core of these sacred mountains and this is the reason why when teachers come back from the mountains they bring with them new messages and come back transformed.

Currently, this sacred mountain continues to be visited by travelers who are passing by and bring gifts and offerings since they know this site is capable of performing miracles and of helping people with their individual needs. In the case of teachers, there are specific areas or chosen altars to fulfill the Andean practices.


As Known the mountain of wisdom, helps us organize the energies in Manqoswasi, known for high Kuraq YACHACHEQ Misayoq as the source of the offices, kintus, Khuya masses etc. This Apus heads the Apu Salqantay.


The name of this Apu has a deep significance and meaning for the Andean teachers since it comprises the fundamentals and sustenance given by cosmic space and time as well as being the fabric of human time where the history of teachers and people are protected.

This Apu is in charge of centralizing and safe keeping the information and practices of the teachers as well as the traditional medicines since the times of the pre-Inkas until today.

Also at the foot of this mountain is situated the TAYTA OR APU HUANKA, which is well known amongst the catholic community and some Andean men.


As its name points, this Apu guides teachers towards their path and on their spiritual paths. It is the Apu in charge of healing people and it is also in charge of governing over the CHUMPI MISAS.

As we know there are paqos with different kinds of misas and they are called Paqo de Chumpi, with misa Chumpi, and so they become Chumpeq, together with their guiding Apu, which means healer with a misa chumpi.

Also, this Apu teaches how to organize and put in order the energy of Paqos and the misa, and it governs as well other misas such as the Saywa misa. It performs all of this in relation to other Apus such as: Apu Ausangate, Apu Qori Chumpi, Apu Ayna, Saywa Pachamama, Apu Cangal de los Qanchis of Pomacanchi and other Apus.


In the Andean world there are a lot of sacred Apus which the Andean men know about, but just as a reference we only cited a few of the mysterious mountains and sites where Apus and Pachamamas dwell:























PACHATUSANlugares sagrados (2)








Ayllu Kanchaq Qoyllur