PACHAKUTI MESA APPRENTICESHIP
A BALANCE OF POWER
(TRANSFORMING THE PRESENT)
An apprenticeship in the center direction of the mesa, traditional Peruvian perspectives on the flow of energy through the realms, focusing on the kaypacha, the middle world. Students will explore the kaypacha’s elemental matrix and magico-spiritual power, and learn about the sun and moon’s presence in the middle world, mapping the cosmos on Earth, and celestial death and rebirth.
We trust you are sensing enhanced energy from your mesa as a result of activating and empowering your Arte Maestra, Intirumi and Killarumi medicine pieces. Your increased capacity to compassionately hold duality will allow you to balance your own personal power in service to the health of Pachamama. These energies of support will guide you as you continue your practice of engaging in Wednesday Night Link-Up.
SUGGESTED DAILY PRACTICES
In the morning offer gratitude for 20 things in your life.
Create the intention to open and receive Sami, Kawsay, and Kanchay from the environment and universe throughout the day.
Evoke the expanded feeling and emotions you want to resonate with in this day (joy, peace, love, gratitude ect.)
When showering ask the water to cleanse you.
Invoke your higher guides to continue to teach you throughout the day.
Every time you drink water, connect to the cleansing and life giving spirit of the water.
Give gratitude to the food you eat throughout the day.
Leave offerings to the earth, nature and your guides.
Connect to the powers of the sun and moon.
Focus on your heart. Stay connected to your heart - to love.
Say gratitude statements before you go to bed.
Ask your guides to teach you in your sleep and dreams.
SUGGESTIONS FOR SELF CARE
* Throughout our day when interacting with family, places, work spaces and situations we can tend to collect different vibrations of energies in our biofield. Some of these energies are life enhancing like the energy of a waterfall, or a good belly laugh - and some can be more dense and heavy as what happens when being in a stressful situation or argument. A good self-care practice helps address these “heavier” energies so we can be in good shape as we navigate in our day, home with our families, and recharging through rest and sleep. Below are some easy and effective ways of clearing our energy fields. Give them a try for a while and see how they make you feel.
Smudging our homes (and work spaces) with plant helpers like sage, copal, sweet grass. Using a diffuser for bring in the cleansing energy of essential oils.
Smudging ourselves after a big day.
Make time to practice moving your energy (dance, Chi-gung, reiki, yoga, breathwork, ect.).
Walking in nature (forest bathing).
Standing barefoot, sitting, or lying on the earth. Very potent to have our belly button to the earth and ask the earth to take our heavy energy.
Going for a swim in a lake or stream.
Having a medicine bath with essential oils, sea or magnesium salts, or make your own plant bath (see below).
Work with skilled practitioners to help your energy body flow- acupuncture, osteopathy, network chiropractic, massage, to name just a few.
Practice intentional creativity! Crochet, paint, sculpt, do something to help express this vital creative energy within you.
Remember it is better to practice imperfectly, than not at all:)
SUGGESTED DEEPENING PRACTICES
1. Practice both the kaypacha and ukhupacha (from first level) breaths.
This breathing pattern helps to align oneself with the many forces of the kaypacha, including k'anchay, kawsay and sami. Daily practice is recommended.
In-breath is conducted whilst drawing kawsay (life force energy) up from the Earth, through the perineum, and k’anchay (celestial light) down from above, through a saywa (column or pillar) into one’s crown.
These forces are held, briefly with the breath, in the heart.
As the exhalation is performed the collected energy is radiated outwards in all directions into the kaypacha, as sami (animating essence).
An advanced version utilizes the following breathing counts: 4 – in-breath, 2 - retain, 4 - outbreath, 2 – hold. (All breaths should be through the nose, tongue resting against upper palate.)
pg. 5 Apprenticeship notes)
2. Practice the 'Mesa Invocation'. (pg. 7 Apprenticeship notes)
To recite when opening/activating your mesa for healing as a "Petition of Divine Sanction". Quechua (“phonetic” spelling) English (loose translation)
Taytanchis Wiracocha Supreme Creator, lord of the Universe
Hampicamayok Carrier of Strong Medicine
Ahayo Pachamama I honor the spirits of the four
Ahayo Mama Kiya directions and the spirit of the
Ahayo Wiracocha sacred rainbow center
Nyokakanee Chinchaysuyo I am a high ceremonial
Altomisayok A master from the northern Regions,
Intikiachuree a child of the sun and moon
Nyokakanee Munay Sonko I am a compassionate heart
Nyokakanee Saywa Khuyay I am a vessel of love
Nyokakanee Hampicamayok I am a carrier of strong Medicine
Hampuy, Hampuy Medicine Spirit, Medicine Spirit
3. Personal Reflection Process.
Please reflect on the following questions (to be written on a separate piece of paper):
Who Am I?
Who Am I Becoming?
Who Can I Be?
• The answers that are written down should be called forth playfully – i.e., evoked from within. The exercise is to be meditational, not analytic.
• The paper is to be folded four times and placed beneath each person’s misarumi.
• The paper is to be ceremonially burned at the next new moon. This practice should set the energetic of the mesa to provide a deep ent
4. Practice the Rainbow Bridge Activation - once a day for 7 days or once a week for 7 weeks. (pg. 8 Apprenticeship notes)
RAINBOW BRIDGE ACTIVATION – K’UYCHICHAKAMANTA R’IKHURIQKUY
The Rainbow Bridge is an esoteric practice that unites the full stream of life forces for the maintenance of balance and harmony in our evolutionary unfolding in the kaypacha. There is a great convergence of forces within the kaypacha. All of these coalesce generally under the Quechua name sami – the vivifying power of the universe.
Intirumi is held in the right hand and killarumi in the left.
With gentle breathing, gaze softly at your arte maestra, creating a visual and energetic link. Once this is established, close your eyes.
Proceed with breathing: 10 second inhalation, 10 second retention, 10 second exhalation. This is done in 3 rounds, 10 – 10 - 10 each.
As the breathing proceeds, draw a saywa of K’anchay into your crown from the hanaqpacha, through visualization.
I AM is intoned 7 times: the “I” with the first outbreath, forming the ascending triangle , and the “AM” on the second, forming the descending triangle . The two together create the perfection and equilibrium of the six-pointed star (this portion of the exercise can also be done during any periods of stress and imbalance).
Do 3 more rounds of 10 – 10 -10 breathing, with the saywa, as above. Intone the I AM again, 7 times, with triangles. Do 3 more rounds of breathing with saywa.
Intone the I AM 7 more times, and then rest.
The preceding intonations will have generated a noticeable vibrational force around you, which is then focused in the crown of the brain, like a laser or beam. This force is then directed, by your will, to the brow. Next the beam is directed to the back of the head, in the occiput region of the brain. This circuit is completed by directing the force upwards, to your crown. An ascending triangle is thus formed.
Circulate this energy until the pathway is stable and flowing of its own accord. Next, “summon” another pathway next to – or within – the original one.
This beam is made to flow in the reverse direction: crown → occiput → brow → crown. When this has coalesced, the Rainbow Bridge has been formed and the activation of your higher centers will be significant. (NOTE: there is no descending triangle here.)
Now focus intently on the seed thought (I AM) for a few minutes.
Then, gently release the thought/vision, and turn it over to a wisdom greater than your own. It then becomes part of the akashic field. Return your khuyas to your mesa.
This exercise, repeated either once a week for 7 weeks or once a day for 7 days, will greatly enhance the resolution of imbalance as well as the facilitate the manifestation of phenomena attuned to the positive polarity of being.
4. Practice the “viaje con sombra”.
VIAJE CON SOMBRA
This process is done sitting up at one's mesa.
A preliminary step to focus the mind and sombra, increasing concentration and ease of travel is the following: with eyes closed, attention is brought strictly to the sounds heard in the outside environment. A deeper and deeper concentration – or entrainment – with the sonic environment is created. Finally, a sense of pure space, or spaciousness, indicates the readiness to proceed.
A bright, luminescent tunnel is envisioned, projecting out of the crown, into the space on the opposite side of the mesa (i.e. the North).
Consciousness is purposefully extended through the tunnel.
Utilizing the internal will, one feels oneself to be standing where one has projected:
The outline of the body is imagined and felt as strongly as possible.
The projector turns to face their physical body, sitting in the south of the mesa.
One’s body is visually examined and taken it.
One then returns intentionally to the body.
After a short pause, the projecting sequence is repeated. This is done several times until a great elasticity has built up and the sombra becomes very well formed. (Three times is usually sufficient).
5. Practice doing shamanic journeying into the kaypacha.
6. Do the Wednesday Night Link-Up with expanded focus.
Wednesday Night Link-up
Arte Maestra Activation during Wednesday Night Link-Up:
Homework assignment for students (also see pg. 15 of A.M.) After the allotted time for planetary distribution (9:45 – 10:00) and any healing conducted thereafter, the forces collected in this anchoring process may be utilized in the empowerment of the arte maestra. For this purpose, it should be placed in the southeast of the mesa, while the individual meditates on the virtues it embodies.
7. Participate in at least two group ceremonial events relating to solstices, equinoxes, eclipses, full moons, etc. before our next training.
8.Create a “give-away” (sacred gift, handcrafted by you while sitting around your mesa).
All selected materials must first be placed at their respective directions on your mesa. This give-away must be a “labor of love.” Give to someone (anyone) you feel has lost their sense of belongingness within a larger spiritual reality. Please bring a photo of your sacred gift to our next gathering.
9. Surprise yourself by doing something uncharacteristic of who and what you are perceived to be like within your ayllu.
When do I do these Practices?
The fun question is, 'When do I never-not do these practices?" Expecially the breathing and energetic practices connecting to our guides and lineage, these practices can be done just about anywhere, at anytime - while doing anything. The more you practice integrating these simple neuro-circuitry - building practices with your everyday activities, the more natural and effortless they become. Challenge yourself to see just how often, and during how many different regular activities you can practice. You can practice when you are: lying in bed, talking on the phone, surfing the web, watching a show, cooking, eating, washing the dishes, going to the bathroom, bathing or showering, walking, jogging or working out, standing in line, practicing yoga, shopping, spending time in nature, playing with your pet, driving, commuting to work, reading, making love, doing laundry, brushing your teeth, gardening. The invitation is to see how you can seamlessly build rituals of connection into our lives where our day becomes a ceremony of connection, with whatever we are doing.
Material and Topics covered in Weekend 2.
-Teachings on the Nature of the Kapacha.
-The Realm of duality: of opposites and mediation, of the balance of power.
-Kapacha as Crossroads: of all distrubution and energy within the three worlds.
-Kaypacha Hierarchy: Ruling bodies, forces and beings. (Page 3 of Apprentices notes)
-Nature Spirits: and other Unseen Beings of Mamapacha, Mother Nature.
-The nature of forgetting in the Kaypacha.
-Journey to the Kaypacha and initation with our Arte Maestra.
-Teachings on the Three Centers (Hanan Uma, Hatun Sonqo, Wilka Qosqo) & the Three Worlds.
-Emodiment and deeping with our Arte Maestra process.
-Initiation and practice of the Kaypacha Breath.
-Angeles Arrien Process.
-Teachings on Mamapacha (Mother Nature)
-Encanto and the Pachakuti Mesa.
-Teachings of Inti Tayta (Father Sun)
-Teachings of Mama Killa (Mother moon). Moon Cycles and eclipses.
-Rainbow Bridge Activation.
-Viaje con Sombra.
-Mamapacha Communion Ritual
-Inti-Killa Reversal and Duality Integration and Balancing Process.
-Teachings on the elemental matrix of the kaypacha. K'anchay, Kawsay and Sami.
-Teachings on the four levels of Reality and the Arc of Creation.
-Teachings on the 12 Core Ethnospiritual Principles (page 13 of Apprenticeship Notes)
-Teachings on Culture and Encanto.
A Balance of Power - Part 2
COMMONLY RECOGNIZED INHABITANTS OF THE ANDEAN KAYPACHA
ALLPA KILKI – Guardian Angels
APU – Spirit of the mountain known as “Lords” i.e. Apukuna
AWKIS – Nature Spirits
CHOQCHI – hail
ESTRELLA – highest spirit guide (Apu Guia) of an Altomisayoq; lit. “star”
ILLAPA – Thunder
INTI TAYTA – Father Sun
ITU – Apu of circumscription, i.e., the dominant mountain closest to one’s place of birth. Point of individual identity, site of stellar origin
K’UYCHI – Rainbow
MALKIS – Ancient Tree Spirits
MAMACO CHA – the spirit of all bodies of water, principally the ocean, then Lake Titicaca and all lakes and lagoons
MAMA KILLA – Mother Moon
ÑUSTA – feminine nature spirits that inhabit the skirts of mountains, sacred rock formations, and waters (streams, rivers, lagoons), lit. “princess”
PACHAMAMA – Cosmic Mother and Earth Mother, omnipresent feminine spirit, generator of life, fertility, good luck, and well-being. PARA – Rain.
QAQYA- Lightning Bolt
QORA – plants: medicinal plant, hampi qora; food plant, mikuna qora; poisonous plant, miyu qora)
R’ITI – Snow
RUNA – human beings
RUNA MICHEQ – Pastors of Humanity placed on earth by Taytanchis to guide and protect (angels)
SALQA UYWA – wild animals
TIRAKUNA – Vigilant Watchers, sentinels of sacred shrines/places who are tasked with ensuring all Runa perform their ceremonial duties to the land
UYWA – domestic animals
WAYRA – Wind Apu Hierarchy and Terminology
SUYU – regional stewardship
LLAQTA – larger grouping of ayllus (i.e., towns, cities, extended communities)
AYLLU – local community and family
PMT COSMOLOGICAL HIERARCHY
1. (Huk) Illa T’eqse Wiracocha Pachakamaq Supreme Creative Source of the Universe
2. (Iskay) Ch’askas & Inti Tayta / Mamakilla Heavenly Lights & Stars: Sun / Moon
3. (Kinsa) Apus / Cochas Sacred Mountains & Lakes / Lagoons
4. (Tawa) Wamanis / Awkis & Paqarinas Sacred Hills & Rock Out-Croppings / Nature Spirits & Venerated Places of Origin
5. (Pisqa) Wakas & Yurac Rumis Ancestral Burial Mounds & Oracles
6. (Soqta) Wilka Usnus & Sucancos Sacred Centers / Energy Hubs & Sun Clocks
7. (Qanchis) Apachetas & Qolqas/Tambos Stone Cairns & Storage Towers/Ch'aski Resting Places
8. (Pusaq) Mesas & Illas/Sepkas/Khuyas Ceremonial Healing Altars & Shamanic Power Items
9. (Isqon) Runa Kurku K’anchay & Poqpo Luminous Body & Bubble of Living Energy
10. (Chunka) Nuna & Animu Individual Soul & Animating Spirit
Through an internal dialogue between ourselves and the environment, we create an opening with which to connect to the power (kallpa), wisdom (yachay), and love (munay) within all natural things. The dialogue is not only words but in symbols and images that spring from a place within us that senses a more holographic, interdependent experience of ourselves in relationship to the Universe around us.
VITAL CONCEPTS TO KAYPACHA PRACTICE
BALANCED DUALISM – Balanced dualism indicates the tying together of opposing, complementary, or dual forces in a fashion that promotes equilibrium between the two, generating a power greater than a mere sum of parts. It is the central principle uniting all forms of Andean mesas and the governing principle behind the social and spiritual organization of Andean cultures.
SOMBRA – The culture-specific and idiosyncratic apprehension of spiritual powers. A product of archetypal imagery, cultural co-experience, and individual perception, sombra varies greatly in its immediate presentation, while tending to conform to a certain standard “background” form. In the curandero, it is the medium of his otherworldly travels and his “presentation” to the spiritual realms. In the client, it is the revelatory body witnessed in the maestro’s vista, leading to diagnosis and oracular insight. In a very real sense, it is the energetic double to the physical human being and the core body of shamanic work.
CONSENSUS REALITY – The perception and experience of reality that is both consciously and unconsciously agreed upon by the larger human community. Thus, the cases indicated by such statements as: “a successful career makes a true man,” and “the table is hard,” both represent certain elements of consensus reality. The first is a social agreement about what it means to “be a man” and the second is a psychic agreement about “reality.” On very fundamental levels both are interpretations whose collective appeal creates the experience in the world that seems to validate their veracity.
HIEROPHANY – A hierophany is the extrusion of the spiritual world into physical experience, consisting of anything from the powerful vision of the tutelary beings of a tradition to a physicalized descent of the angelic kingdoms to earth. It is characterized by a prominent numinosity and it is generally not mistaken as a “worldly” event. It is the appearance of the hieros, the sacred, in the world.
INVOCATION – The “calling down” of force/power from the higher planes and celestial realms, and “earthing it” within the ritualist’s consciousness. This work is done entirely through the practitioner’s active imagination aided by meditation, concentration and visualization as a form of sympathetic magic – BECOMING.
EVOCATION – A “decree” for the actual materialization of the spirit helper(s) ritually invoked and/or shamanic outcome sought. This is done through conjuring, incantations, and summoning as a form of imitative magic – BEING
A BALANCE OF POWER: TRANSFORMING THE PRESENT
All Pachakuti Mesa sessions must begin with the curandero(a) in charge asking for support and reinforcement from all others present, including his/her designated “auxilios” (auxiliary assistants). Then, through the ensuing ritual acts, which concentrate on the five principal “campos” (symbolic zones or power fields of the mesa or altar) of the Pachakuti Mesa, total communication (leading to an energetic condition of “balanced dualism”) between all sectors and artifacts of the Pachakuti Mesa is established. Most importantly, it is through the medium of the encanto that the curandero’s mesa power zones and visionary fields are connected. Encantos are forces of nature that exist independent of, and uncontrolled by, other powers.
Attaining “vista en virtud” (psychic vision) through a “balanced dualism” of spiritual powers anchored into “Los Artes” (Mesa Artifacts) and “Campos de Encanto” (Fields or Divisions embodied by forces of nature called into one’s mesa) within the Pachakuti Mesa involves:
I. Recognizing that each curandero(a) (curer/healer) is unique with regard to the performance of shamanic healing rituals and the formation of his/her personal “mesa curanderil” (healing altar), all the while conforming to a core essence of the tradition. This suggests a great deal of flexibility in allowing the Pachakuti Mesa practitioner’s individual personality, intelligence, and creativity to manifest unencumbered by the constraints of a rigidly formal magico-religious tribal/indigenous system.
(a.) A traditional Peruvian coastal or highland curandero(a) from Northern huachuma lineage usually integrates (both symbolic and empirical) remedios (“remedies”) into their constantly evolving mesa curanderil (curing mesa) derived from the Four Major Geographic Zones of Peru: costa (coast); sierra (Andean highlands); montaña (tropical/subtropical mountain areas); and selva (Amazon River rainforest basin) in very idiosyncratic ways into their progressive mastery of healing rituals that they learned through observation of other more seasoned curanderos and/or huachumeros. Consequently, the most accomplished ceremonial practitioners of curanderismo describe themselves as self taught healers/curers. These respected sabios or videntes (“sages or seers”), as they are known within Peruvian curandero traditions, claim they never required much formal apprentice with another master, curandero(a) or tribal shaman because they have always known that they had “God” as their best teacher.
(b.) In essence, throughout Peru’s ancestral indigenous history, the most legendary of mesa curanderismo practitioners have been those who experience that they received a “Mandate from God” (i.e., the One Source; Great Originating Mystery, Creator/Creatrix, etc. – known as an “emisau de la nación” – and that they are particularly good at what they do. In other words, a healthy dose of service-oriented self-esteem, devoid of any hubris (prideful self-importance) or grandiose ego-inflation, continues to serve traditional healers within their communities quite well.
II. From time to time, every maestro(a) curandero(a), finds it necessary to acquire a new altar or banco curandero, giving away parts of the old one to his/her apprentices. This is done because certain artes (ritual healing artifacts) – especially the globally transformative powers anchored within a Pachakuti Mesa Altar Ground – have a tendency, all on their own, to become capricious with use. It is therefore imperative for Pachakuti Mesa Carriers to remain viscerally sensitive to fluctuations of power within the campos de encanto and/or disturbances in the servicio de cura (“healing service”) invoked by the curandero(a) as embodied within one’s artes. This is best accomplished by maintaining a constant intuition-based dialogue (visionary dialectic) with one’s Pachakuti Mesa (e.g., asking it questions regarding its “needs” or healing guidance)—just like asking advice from a trustworthy friend, always keeping the lines of communication open and fluid.
THE FOUR CLASSIC STEPS IN THE TRADITIONAL RITUALIZED OPENING OF A CURANDERO’S MESA
I. L A P E T I C I Ó N A D I O S : The “Asking of Divine Permission” from Great Spirit/Originating Mystery/One Source/God-Goddess/Creator-Creatrix to begin the healing ceremony.
II. I N V O C A C I Ó N A L E N C A N T O Y V I R T U D : “Invocation of the Spiritual Essence, Forces of Nature and the Visionary Virtues/Powers” of the non-physical shamanic allies one is working with so that they protect and accompany the curandero(a) during his/her viajes con sombra (“magical flights”) and ritos de curación (“healing rituals”) in support of the ceremonial work at hand without harming self or others.
III. D E C L A R A C I Ó N D E O P E R A C I Ó N E S R I T U A L E S : The “Naming” and/or “Stating” out loud of the ceremonial healing intentions and divinatory operations one will be engaging throughout the mesada curandera (shamanic curing session).
IV. C I T A C I Ó N A L O S S I E T E P O D E R E S / V I R T U D E S , L U G A R E S S A G R A D O S I N G A S , Y L O S A N C E S T R O S : Invocation and Evocation of the Seven (culturally-sanctioned) Powers/Virtues, Traditional Sacred Places and Lineage Ancestors whose presence is requested in service of the greatest good for all.
NOTE: The Seven Virtues used by don Oscar include: Vista, Limpia, Suspendida, Singada, Curación (Sanación), Florecida and Ensueño. The Seven Sacred Places include: Las Huaringas, Mama Cocha Pacifica, Apu Pachatusan, Apu Huanacauri, Apu Ausangate, Apu Salkantay and Apu Wiracochan. The Seven Lineage Ancestors include: Chavin, Tiwanako, Paracas, Nazca, Moche, Chimú and Inka. Each Pachakuti Mesa carrier is encouraged to give expression to his/her own personal sacred sevens, relating to one's own experience and place of origin.
WINTER SOLSTICE (December 20th – 23rd) Inti Raymi - “Celebration of the Sun” - longest night; shortest day. - lighting of inner and outer fire. - mastery over darkness.
SPRING EQUINOX (March 20th – 23rd) - day and night in balance. - alignment of that not in balance. - plant and nurture new life within and without. - mastery over lack.
SUMMER SOLSTICE (June 20th – 23rd) Qhapaq Raymi - “Royal Celebration” - longest day; shortest night. - thanksgiving for that which is life-affirming and joyous. - attain balance through enlarged communion. - mastery over light.
FALL EQUINOX (September 20th – 23rd) - day and night in balance. - gratitude for autumn’s physical and spiritual harvest. - conservation and management of inner flame. - mastery over abundance.
Note: These dates apply to the Northern Hemisphere. The cycles of solstices are reversed in the Southern Hemisphere; thus, Inti Raymi was celebrated in June.
NEW MOON – Inception Initiation/Incubation – New Beginnings, Hope and Vision. Planting time for vision and endeavor.
WAX ING CRESCENT – Integration and Nourishment of Prayers and Projects
FIRST QUARTER – Maturation Renewal and Regeneration of Self. Discernment and Clarity.
WAXING GIBBOUS – Expression, Growth, Creativity.
FULL MOON – Fruition. High Tide for all sentient beings and forces. Prayer and Dreaming. Reaping time for all visionary work. Inner and Outer Abundance
WANING GIBBOUS – Inspiration and Service
LAST QUARTER – Restoration. Time for Inner Work. Auspicious for Healing Dreams/Visions/Guidance. Intuition.
WANING CRESCENT – Visionary Power and Universal/Cosmic Awareness
LUNA VIEJA: “Old Moon” (in Spanish) Full Moon: ideal time for almost all magico-spiritual work, “high tide” for all psychic beings, time of greatest amount of available light and power (kallpa) for curandero processes, good time to “harvest” manifestation.
LUNA TIERNA: “Tender Moon” (in Spanish) New Moon: ideal time for inner spiritual and psychological work and the “sowing” of medicine within the world.
CEREMONIAL GUIDELINES FOR LUNAR ECLIPSE RITUALS
The work that is to be done is internal. To keep Mama Killa in the sky, we allow the shadow to move through, covering the light of the Moon. While allowing ourselves to move into the altered state that comes in complete darkness, we align ourselves with that state of disorientation and darkness on planet – and then with its shift back into the full light of the Moon. Cultivate a sense of surprise, joy, playfulness, re-membering who is behind the eclipse of the light. We are working/playing with the sombra of Inti Tayta and this is a dance of the Sacred Couple, Moon and Sun. Seven steps to move through for the ceremony:
(2) Alignment – with common purpose, generate internal light when the external light is blocked
(3) Stillness (outer)
(4) Invocation – Intercessory Prayer
(5) Stillness (inner)
(7) Transmission/Release – turn it over, remaining unattached to the outcome
REZO CURANDERIL (HEALING PRAYER)
a.) Adoration: “Make me an instrument of your power, love, and wisdom.”
b.) Contrition: “Cleanse me of all impurities of mind and body and deviations from the path.”
c.) Thanksgiving: “Allow me to rejoice in your bounty.”
d.) Supplication: “Grant me the serenity and acceptance of all the I AM to live and embrace.
e.) Intercession: “Awaken my compassion for all sentient beings who suffer and may their suffering be remedied.”
THE 12 CORE ETHNO-SPIRITUAL PRINCIPLES FOR MASTERY IN THE PRACTICE OF CROSS-CULTURAL SHAMANISM
• Experiential conviction of God/Goddess as Source of everything that is and will ever be
• A conscious interdependent relationship with God/Goddess as the Creative Principle within all seen and unseen manifestations of Life
• A profound awareness of being a “passerby”
• A reverent sense of purpose in serving others and the mysterious unfolding of life on Gaia
• An infallible knowing that one is surrounded by tutelary spirit helpers
• Constant openness to change
• A consistent commitment to Self-care (Quiet mind, Open heart, Soft belly, Conscious community, Love of nature)
• Unconditional Love for the task at hand
• Freedom from self-evaluation and/or self-importance
• Responsiveness to moments of effortless intuitive guidance
• Focused intentionality
• Non-attachment to the outcome and heartfelt gratitude for all lessons born of the Great Mystery
ORIGINAL CULTURES HYBRID/MAJORITY CULTURES
Cosmogenic Animists Dialectic Materialists
Educated “to be” Educated “to have/possess”
Coherent Pragmatism: Alliance through interdependent
relationships with nature and cosmos Dogmatists: Followers of the ideals of one or more individuals upon which they become dependent
Concrete Metaphysicians Abstract Metaphysicians
Practice Spirituality Devoted to a Religion
Speakers of an Affective Collective,
Onomatopoeic, and Philosophical Language
Speakers of Culturally Individualized, Language Structured by Some Sage/Genius
Community as Life Focus Self as Life Focus
Communal Narrative/Myth Individual Biography, “Salvation Story”
Work as purposeful Work as definitive
Healing through Return to Wholeness Healing through Interdiction
Spiritual/Floral Metaphor Martial Metaphor (War, Battle)
Patient as Psycho-spiritual and Physical Organism Patient as Bio-physical Mechanism
Patient as Participant (Participation required for cure) Patient as Recipient (Participation denied)
PRE-COLUMBIAN ETHNOSPIRITUAL AWARENESS THAT INFORMS HUACHUMA CURANDERISMO
1) There is a spiritual world of causes that is the background to the phenomenal world of effects.
2) The material substance composing our bodies is merely a means of expression for life, a conductor for a source which exhibits volition and an individual consciousness – that which we call soul.
3) The soul is an indestructible unit of invisible power, possessing consciousness and volition, and able to exist independently of the human body.
4) The personality is a temporary combination wholly dependent upon the ego-mind. There is no personal immortality.
5) All evolutionary processes, reaching from the lowest to the highest, illustrate a gradual unfolding in the sensuous world of pre-existing psychical power through an everincreasing complexity of specialized structures. Life is equivalent to psychical power, which is equivalent to a reservoir of consciousness. It is the soul, monad, that survives, is eternal, immortal, gives unity to each temporary personality, and is the bearer of all evolutionary gains made in each temporary personality through which it reflects itself. Nuna is the permanent evolving principle and the soul essence of our luminous body.
6) Some races have evolved out of the human plane of existence into the divine plane. Hence the gods are the beings which once were human, and the actual race of humans will in time be gods. There exists a need in nature by virtue of the working of evolutionary laws, for people to strive to reach divinity (theotropism).
7) Magicians are able to produce magical effects because they are able to tune in to the “soul stuff.” All spirits are portions of the universally diffused essence known as the heart/soul of the world.
8) Mystics occupy a common psychical territory in alignment with the Seven Universal Laws which order and allow the emergence of a love-based evolutionary state for all sentient beings issuing forth an Era of Re-Encounter (Taripaypacha).
KAMASQA CURANDERO RITOS ADIVINATORIOS
Diagnóstico (Diagnosis) Prognóstico (Prognosis) Oráculo (Precognition)
Source of Daño or Enfermedad Expected Outcome of Shamanic Intervention Vision of Unfolding Destiny
Past – Present Present – Future The Un-manifest
Mama Kuka (coca)
Caypada (Guinea Pig)
Pasa de Huevo (egg diagnosis)
Humo (smoke) Phuru Wayra (Wind Feather) Vista en Virtud (Psychic Sight)
Three Core Motives for Divination:
Fear – e.g., of hunger, enemies, illness, accident, natural disaster, afterlife, etc.
Desire – e.g., for gain, love, children, health, good harvest, conquest, happiness, immortality, etc.
Hope – embraces both fear and desire, e.g., hope that worst will not happen – hope that the best will
Core Roles of Seer/Diviner
1. To read and interpret signs and portents (requires shared worldview and/or cosmovision within common mythic/historical context).
2. Awaken in oneself the insight and intuition as to the best course of action to be followed.
3. Reveal one’s vision (diagnostic or precognitive) to the individual or group seeking direction.
CORE ELEMENTS IN THE 4,000 YEAR OLD CONTINUITY OF HUACHUMA CURANDERISMO
1. The curative use of the Echinopsis Pachanoi (formerly Trichocereus) cactus (sanpedro, huando hermoso, gigantón, huachuma, achuma, etc.)
2. The use of trance inductive ceremony and ritual that involve invocations, incantations, chanting, whistling, music, song, movement and various forms of paralinguistic action (e.g., making the sign of the cross, symbolically parting the veil, donning the cloak of the Initiate, etc.)
3. Belief in a supernatural and/or ultra-human etiology of dis-ease states
4. The empirical use of ethno-botanical remedies that are cultural acknowledged and available
5. Spirit-Animistic concept of the “magical” power embodied in sacred items, symbols and plants used in diagnostic, therapeutic and prognostic cases. Belief in spiritual forces and energies controlled and manipulated by the curandero in a ritual context
6. Use of divination by employing various objects to symbolically extract the source of the illness and determine the cause. The principal means are la pasa del cuy (guinea pig) and soba del huevo (egg diagnosis). Absentee diagnosis and precognitive prognosis is performed through the pachakuq use of a large spider (arachnomancy); tobacco smoke (capnomancy); fire (pyromancy); coca leaves (auguromancy); dreams (oniromancy); pulse (circamancy); cards (cartomancy); scrying; astrology, etc.
7. Belief in witchcraft (layqa kallpanki, brujería) and evil intent (daño) as causative agents in most dis-ease states, as well as in the need for counter-active protection from curses, such as “mal de ojo” (evil eye), “susto” (fright), “enguayanche” (binding spells), “daño,” etc.
TRADITIONAL REQUIREMENTS FOR PERUVIAN HEALERS
1. Periods of isolation, particularly during apprenticeship
2. Restrictive diets with prolonged abstinence from particular foods and behavior (dieta)
3. Mastery of entheogenic induced states of consciousness (plantas maestras, plantas vivas)
4. Meditation and communion with Unseen (vista)
5. Knowledge of ethnobotany (conocer las yerbas)
6. Mastery of augury and divination (adivinación, rastreo)
7. Accomplishment as ceremonialist and propitiatory ritualist and demonstrated mastery of the healing arts
ORIGINS OF CONTEMPORARY CURANDERISMO
I . M Y T H I C A N D C O S M O L O G I C A L A N T E C E D E N T S :
Wiracocha, Thunupa, Naymlap, Con, Pachayachachiq (“Master Teacher” lineages); Chunchu, Gentíl (Pre-cultural influences).
II. P R E - C O L U M B I A N A N D P R E -I N K A C U L T U R E S : Garagay, Huaca Prieta, Caral, Guayacundo, Chavín, Cupisnique, Paracas, Nazca, Tiwanako, Vicús, Chancay, Moche, Chimú, Lambayeque, Wari, Chachapoyas, Kallawaya, et al.
III. I N K A P R I E S T H O O D A N D M A M A K U N A L I N E A G E S , W A K A R I T U A L I S T S , D I V I N E R S , AND H E A L I N G C L A S S E S:
UNDER THE REIGN OF INKA PACHAKUTEQ, THE 9TH SAPA INKA, THE ETHICAL AND LEGAL BASIS THAT REGULATED THE PRACTICE OF HAMPI(MEDICINE) THROUGHOUT THE TAWANTINSUYU WAS ESTABLISHED. THESE LAWS GOVERNED AND PROTECTED THE KNOWLEDGE AND WISDOM OF HEALERS AND PREVENTED, AS BEST AS WAS POSSIBLE, FRAUDULENT PRACTICE AND SORCERY, FOR WHICH THE PENALTY WAS DEATH. MANY CLASSES OF HEALERS AND PRIESTS WERE CELIBATE.
I V . P O S T - I N K A A N D C O L O N I A L P R A C T I C E S
A. Folk Catholicism (Miraculous Image and Saint Devotion)
B. “Old World” Folk Magical Practices and Herbalism
C. Galenic and “Official” Herbalism
D. Sephardic Magic (through the “converted” Spanish Jewry)
E. Colonial Afro-Peruvian Practices
THE POST-CONQUEST PERIOD SEES THE EMERGENCE OF THE MESTIZO HEALER AND THE SYNCRETIZED “MODERN” MESA WHOSE PRACTICE FORMS THE CORE GROUND FOR HEALING ENGAGEMENT TO THIS DAY. (NOTE THAT WHILE ALL THE ABOVE INFLUENCES WERE EXERTED UPON OR INCORPORATED INTO THE OVERALL BODY OF CURANDERISMO , THIS DOES NOT MEAN THAT THEY EFFECTIVELY MAKE UP THE LINEAGE OF EACH LINE OF MODERN PRACTICE – SANPEDRO PRACTICE REMAINS A COMPLEX WHOLE).
V . C O N T E M P O R A R Y C U R A N D E R I S M O M E S T I Z O S A N P E D R O (COASTAL AND NORTHERN HIGHLAND)
Antithesis: Brujo (sorcerer)
I N D I G E N O U S HA M P I K A M A Y O Q (CENTRAL AND SOUTHERN HIGHLAND)
Antithesis: Layqa (sorcerer)
GLOSSARY OF SPANISH AND QUECHUA
Adivinatorio(s): Spanish, the practice of divining
Alma: Spanish, soul
Chaska: Quechua, star; chaskakuna - stars
Cocha(s): Quechua, spirit of a body of water, lake, ocean, highland lagoons
Cuerpo kuntur: Spanish (cuerpo) & Quechua (kuntur), condor body or light body
Curanderismo: Spanish, the practice or lineage of "curanderos" (curers)
Dieta: Spanish, diet, usually refers to a special or restricted diet during plant apprenticeship
Emisau de la Nación: Spanish, an oral bequest as elder lineage carrier and sacred emissary for the people
Encanto: Spanish, force of nature, independent of and uncontrolled by anything else
Ensueño: Spanish, the shamanic skill of dream travel
Enfermedad: Spanish, illness
Florecida: Spanish, “flowering” of a person to fill them with beneficent energies
Hampeq: Quechua, one who heals with hampi, sometimes spelled hampiq
Hatun: Quechua, great Kallpa: Quechua, power
K'anchay: Quechua, celestial luminosity, includes all light
Kurku: Quechua, body
Machula Awlanchis: Quechua, benevolent old ones, honored with despachos
Maestro(a): Spanish, master
Mamakuna: Quechua, Matrons of the Sun, who watched over the “Virgins of the Sun”
Munay: Quechua, love
Mundo: Spanish, world Nuna: Quechua, soul
Partera: Spanish, midwife
Pachakamaq: Quechua, world creator, another title for Wiracocha
Paqarina(s): Quechua, mythic place of emergence/dawning/origin of the people
Plantas Maestras/planta vivas: Spanish, refers to master teaching plants used for healing and vision
Poder: Spanish, power
Punko/pongo: Quechua, an adept who serves as a gateway to the Divine
Punku: Quechua, gate, door, mountain pass, or a portal
Qara-kuntur: Quechua, “service body”, an energetic body
Rastreo: Spanish, to track shamanically
Rito(s): Spanish, rite or ritual
Sabio: Spanish, wise one, one who knows Seq’e(s): Quechua, “spirit pathway”, lines of consciousness, an example is a ley line, sometimes spelled ceque
Singada: Spanish of the Quechua word for “nose”, considered a “virtue” or core operative ritual skill to be mastered by a sanpedro healer
Suspendida: Spanish, suspension, as in lifting off an affliction
Taytanchis: Quechua, “Our Father”, refers to the All That Is
Vidente: Spanish, seer Vista: Spanish, sight, specifically refers to shamanic sight Waka(s): Quechua, temple, natural site honored ancestrally as a sacred shrine
Yerba(s): Spanish, herb, plant
Yerbatero/yerbolario: Spanish, herbalist
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