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We have talked about the coca leaf in other blogs, but we have not attributed its importance in rituals as well as interpretive means.

Goethe’s question in Faust: ‘What is it that keeps the world united in its deepest parts?’ A profound and permanent concern of Western philosophy in light of the latent dualism, is not posed in the same way in Andean philosophy.

Coca in rituals is a celebratory bridge

Therefore, an important channel of ‘knowledge.’ To know something means ‘to realize it in a celebratory and symbolic way.’

It is not a ‘deposit’ of the person, but an intrinsic relationship of the cosmic plan.

The runa is a co-participant in the preservation and continuation of cosmic relationality, through symbolic rituals. He ritually helps the different chalanas fulfill their vital functions.

Life is the flow of cosmic energy in and through complementary ‘oppositions.’ When this flow is interrupted for various reasons, but especially due to the runa’s failure to ‘establish’ these relationships ethically and ceremonially, death triumphs over life.

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Reference:

• Esternmann, J. (1998) Filosofía Andina. Estudio intercultural de la sabiduría autóctona andina. Seminario San Antonio Abad, Cusco Perú, (pag. 164)

We have discussed the procedure of the despacho or offering in another blog. However, since it is such a common practice, we have not named each element of it.

Below, we will introduce the three realms to which the elements belong so that you can gather them.

If they are not available in your country, you can replace them with similar objects.

What matters is the intention from the MUNAY.

A complete offering contains the following elements:

In addittion: The color of the ash left from the burned offering is considered an omen for the future:

• White signifies a good harvest, health, and prosperity.
• Black signifies scarcity, illness, and bad luck.

Remember that it is not necessary to have all the elements, as what the Earth appreciates most is the representation of each kingdom and the intention from the heart to receive it.

However, if you wish to have a closer experience, we invite you to participate in the following courses, either in person or online!

You can read more about the offering in the following blogs:

Offering or Despacho

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Reference:

• Esternmann, J. (1998) Filosofía Andina. Estudio intercultural de la sabiduría autóctona andina. Seminario San Antonio Abad, Cusco Perú, (pag. 164)

The basic relationship of complementarity refers to:

As above, so below.

As right, so left.

This is found in all realms of the cosmos:

As there is feminine, there is masculine.

As it is day, so it is night.

The morning star (Qoyllur) is the sign of the “death” of the moon and the birth of the sun, while the evening star (ch’aska) is the sign of the “death” of the sun and the birth of the moon.

For the runa, life and death are complementary realities, not opposites or antagonistic: Where there is death (the end of something), there is also “birth” (the beginning of something).

The Andean conception of time reflects this experience, where it is circular: the beginning and the end coincide (“the extremes meet”).

The elements of the Hanaq Pacha also correspond to the main seasons of the year and the cardinal points: the sun corresponds to summer and the East, while the moon corresponds to winter and the West.

There are even traditions that associate the masculine, diurnal, and solar with political authority (warayoq), and the feminine, nocturnal, and lunar with religious authority (paqo, altomisayoq).

The rain and the sun fertilize Pachamama; the mate of Pachamama is the apu, the summit of the nearest mountain, which serves as a chakana between Hanaq Pacha and Kay Pacha.

The most expressive way to ceremonially present the principle of complementarity is through a despacho (also called “pago” or “mesa”).

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Reference:

• Esternmann, J. (1998) Filosofía Andina. Estudio intercultural de la sabiduría autóctona andina. Seminario San Antonio Abad, Cusco Perú, (pag. 104-107)

Can a plant mean so much to a people? that it is still appreciated and consumed by different Andean and some Amazonian communities. What makes this coca plant so important?

The Coca Tree

According to Weddell in 1853, the word “coca” comes from the Aymara word “khoka“, meaning “the tree,” designating “the tree par excellence.”

Although the origins of its use date back thousands of years, the transcultural shock of the Spanish and Incas forms the basis of discussions about the divine leaf of the Incas.

Pedro Cieza de León was one of the first chroniclers to identify the Indians who chewed coca. He asked them about their preference for it, and they answered that it helped avoid hunger, providing strength and vigor.

Importance

From a nutritional and physiological point of view, this plant has a metabolic function, of glucose homeostasis, and helps in the adaptability to altitude (Bolton, 1976).

On a cultural identity level, it has a role with the people of the mountains and on a psychological as a pain and grief reliever,

On a social level coca is of great importance. The Hallpay (the sharing of coca) is the consensual ceremony where the manners and reciprocity of the people are shown, and the pleasant communication.

This moment is not rushed, it is meditative and preparatory for the task ahead (Allen, 1981).

Kintus

This act takes place between prayers to spiritual beings, known as Pukuy (Allen, 1981), where the encouragement and invocation of various geographical deities occur, renewing the relationship between humans and the non-human, the Ayllu (human family), and ancestors.

Coca is undoubtedly the plant of the Andes; its wisdom helped build the Inca civilization, serving as a mediator between humans and divinities. It does not lead to dependence or addiction; instead, it provides strength and spiritual enlightenment (Mabit, 2018).

Its western appropriation and transformation into cocaine have brought problems to modern society and contributed to its spiritual decline. However, the functions of coca go beyond this; its symbols and role continue to expand within societies.

Author

Joan De la colina Roman

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References:

• Mortimer, W. G., & Cáceres Santa María, B. (2019). La historia de la coca (Primera edición). Biblioteca Abraham Valdelomar.

• Bolton, R. (1976). Andean Coca Chewing: A Metabolic Perspective. American Anthropologist, 78(3), 630-634. https://doi.org/10.1525/aa.1976.78.3.02a00110

• Allen, C. J. (1981). to be Quechua: The symbolism of coca chewing in highland Peru. American Ethnologist, 8(1), 157-171. https://doi.org/10.1525/ae.1981.8.1.02a00100

• Mabit, J. (2018). Coca et ayahuasca, une même destinée? Cultura y Droga, 23(25). https://doi.org/10.17151/culdr.2018.23.25.2

In this section, we will explore the Andean material symbol known as Huacas, waqa, or guaca, a term with which many researchers agree.

Other interpretations

• For example, Brosseder (2018) explains that, according to Andean beliefs, the Huaca possessed powers beyond human understanding. It was linked to mythologization, often involving a narrative or ritual performance.

• Szeminski (cited in Ziólkowski, 2015) connects the Huaca to the world below, fertility, and territory. It portrays an entity capable of predicting the future or providing answers about it.

Furthermore, the Huaca served as a hierarchical and political symbol.

It was seen as an intermediary between the:

(Ziólkowski, 2015)

• Bauer (2000) conducts one of the most comprehensive studies on the Huacas in his book The Sacred Space of the Incas. He explains that sacred places and objects, known as Huacas, surround Cusco. A Huaca could be a mountain, river, spring, or stone, all imbued with cosmological power.

• For the Spanish conquerors, the Huaca was commonly interpreted as an “idol.”

The Huaca also served as the central temple of a Llaqta, a place where humans, gods, and the land meet.

From this temple, lines called Ziq’i emerged, often zig-zagging rather than straight, connecting various Huacas (Szemiński et al., 2018), thus creating a sacred map of the territory.

The concept of Huacas does not end here

Ceremonies surrounding these sacred places, especially those led by the maestros of the Apaza lineage, highlight the clear relationship between health, divination, and sacred spaces.

These maestros work with the sacred territories, establishing a strong connection between healing and territory.

This area requires further research, and I am committed to continuing the investigation.

Author

Joan De la colina Roman

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References:

• Bauer, B. S., & Bauer, B. S. (2000). El espacio sagrado de los Incas: El sistema de ceques del Cuzco. Centro de Estudios Regionales Andinos «Bartolomé de las Casas».

• Brosseder, C. (2018). El poder de las huacas: Cambios y resistencia en los Andes del Perú colonial (R. Zeballos Rebaza, Trad.; Primera edición). Ediciones El Lector.

• Ziólkowski, M. S. (2015). Pachap Vnancha: El calendario metropolitano del estado inca (1ra edición). PTSL ; Ediciones El Lector.

• Szemiński, J., Ziółkowski, M. S., & Wachtel, N. (2018). Mitos, rituales y política de los incas (R. Zeballos Rebaza, Trad.; Primera edición). Ediciones El Lector.

Science, as an abstract, universal, and necessary form of knowledge, a powerful and transformative force of nature, is a fruit of the Western world, deeply rooted in specific cultural traditions.

This approach, however, can overlook the lived, particular experiences that shape reality. The pursuit of verifiable knowledge and empirical facts has shaped modern thought, yet it is not universally applicable.

In contrast, in the Andean worldview exist a profound and mystical word:

YACHAY

This knowledge is not the product of intellectual endeavor but rather the result of lived experience that transcends the senses, conveyed through oral traditions, storytelling, rituals, sacred acts, and customs.

In the Andean cosmos, there is no division between science and the sacred.

We do not simply learn this knowledge—it is lived, embodied, and revered, a seamless dance between the seen and unseen, the material and spiritual, ever present and ever transforming.

Yayaqkuna of science

Andean science roots itself deeply in the authority of experience, where the voices of the elders (yayaqkuna) carry immense weight.

Tradition

It also rests upon the ancient foundation of tradition, where the wisdom of the past stands as a guiding force.

Frecuency

The frequency of customs, where the habitual practice of rites and rituals reinforces the continuity of knowledge.

Coherence

The coherence of order, where the very fabric of existence is understood as a harmonious and interconnected whole.

Andean Worldview of Science

In the Andean worldview, science is inseparable from religious, ethical, and mythological conceptions; it embraces them as essential and valuable sources of human wisdom.

The Andean way of knowing acknowledges that the mysteries of life, the cycles of nature, and the interconnectedness of all beings are not isolated phenomena to be dissected, but sacred truths to be revered, experienced, and respected.

If you want to delve deeper into “yachay” knowledge, we have the path of the paq’o, where yachay is the second teaching in the marvelous journey of the Andean healer:

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References:

• Esternmann, J. (1998) Filosofía Andina. Estudio intercultural de la sabiduría autóctona andina. Seminario San Antonio Abad, Cusco Perú, (pag. 104-107)