Mountains are centers that most traditions have honored.

According to the great experts of the traditions such as Eliade and Schuon, the center is key for ancient and traditional peoples. It serves as the starting point of movement, the place to which one returns, where forces regroup, and where people experience the sacred (Ries, 2012).

Differences in Cultural Perspectives on Mountains

Although there are common themes regarding the significance of mountains in various cultures, there are also differences. For example, in Japan, Mount Koya and Mount Osores are associated with the kingdom of the dead and serve as places between this world and the other (Roman, 2010).

The Mountain as a Cosmic Axis

The mountain represents a link between earth and heaven (Dauma, 2006), the abode of the gods, and the pinnacle of human ascent. People consider it the center and axis of the world (Chevalier and Gheerbrant, 1986). According to Eliade (2011), mountains have a celestial prototype, a double existing on a cosmic level.

The Spiritual Selection of Sacred Mountains

People did not choose mountains at random; their selection reflects something deep within human nature (Evola, 2003).

The creation of myths and legends surrounding these sacred places is vast. Each culture and religion has its founding centers—sacred places of primordial events (Ries, 2012), where the sky has touched the earth and where divine grace has manifested (Schuon, 2004).

The Modern View of Mountains

Modern society has largely abandoned the symbolic and spiritual significance once attributed to mountains. While people still appreciate their beauty, successive reinterpretations have altered their deeper meaning (Roman, 2010).

However, in the Andes and the Altiplano, prayers and respect for the mountains persist. The local people consider them family and think of them with tenderness (Ricard, 2008), making them an anchor for social life.

Author: Joan De la colina

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References:

• Eliade, Mircea.(2011) El mito del eterno retorno
• Schuon, Frithjof(2004) Miradas a los mundo antiguos
• Ries Julian(2012), El simbolo sagarado
• Daumal R. (2006) . El monte análogo,
• Chevalier J. y Gheerbrant, A.  (1986) Diccionario de los símbolos
• Román López, María T.(2010) «La montaña y su impronta en la grandes tradiciones de sabiduría de la Antigüedad» en Espacio, Tiempo y Forma, Serie II, Historia Antigua.
• Évola, J.  (2003) Meditaciones de las cumbres
• Ricard Lanata, Xavier(2008), Ladrones de sombra. El universo religioso de los pastores del Ausangate (andes surperuanos) , Journal de la Société des américanistes

Shamanism has gained significant global attention, with some even referring to it as a “shamanic religion” (Alberts, 2015). Since the 1970s, research and interest have surged, and Fotiou (2010) notes that there are more shamans today than ever before.

Ancient Origins

Hultkrantz (1953) describes shamanism as a historical and geographical complex, resisting a singular or “pure” form. Siberian shamanism, for instance, is no more authentic than American shamanism, or vice versa. Many researchers, including Alberts (2015), consider shamanism to predate organized religions.

Contrary to popular belief, shamanism has roots in Europe. Evidence shows traces within the Judeo-Christian tradition and ancient Greece (Alberts, 2015). Figures like Pythagoras and Empedocles have been considered Greek shamans or semi-divine beings (Piña Saura, 2022).

Shamanism Through the Middle Ages

Shamanism in the Andes

In the Andes, despite continued persecution of “Andean sorcerers,” communication with spirits persisted. This became vital for survival and helped preserve knowledge of Andean mesas and ceremonies (Brosedder, 2018).

People understand a shaman as a medicine man, a knower, and an experiencer of existence in its fullest form. They communicate with all creatures, perceive invisible connections, and operate in an intermediate world between wakefulness and dreams, sensitivity and understanding (Piña Saura, 2022).

Author: Joan De la colina Roman

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References:

• Alberts, Thomas Karl (2015). Shamanism, Discourse, Modernity
• Fotiou, Evgenia (2010). From medicine men to day trippers: shamanic tourism in iquitos, peru
• Clottes Jean y Lewis-Williams David (2001). Los chamanes de la prehistoria
• Sophie Page (2017).
Medieval magic en The oxford illustrated history of witchcraft and magic
• 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.
• Piñas Saura María del Carmen (2022). La esperanza habitada: Filosofía antigua y conciencia hermética.
• Winkelman, Michael (2010). Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing (2nd edition). Santa Barbara, CA: Praeger.
• Hultkrantz, Ake. (1953). Conceptions of the Soul among North American Indians a Study in Religious Ethnology. Stockholm: The Ethnographical Museum of Sweden.

The ancient Incan practice of Chumpi Stones Healing is a profound spiritual tradition that works to balance and cleanse the energy centers, also known as chakras.

Led by Master Don Alejandro Apaza, the last great Chumpi Paqo of the Apaza family, this healing technique brings together centuries of wisdom from the Andean mountains of Peru.

The term “Chumpi” means “belt” in Quechua.

Each belt represents a protective ring of energy that surrounds and shields a person.

These belts correspond to the body’s energy centers, forming a powerful defense against harmful energies.

Over time, these energy centers can become obstructed or weakened, making it essential to clear and balance them through the healing power of Chumpi stones.

What to Expect in a Healing Session

The Healing Process

The Role of the Stones Healing

Chumpi stones, crafted from alabaster and hand-carved by artisans of the Qero Nation, are essential tools in this healing practice. Their purpose includes:

• Clearing and Balancing Energy: Opening and clearing blocked or weakened energy centers (called Ñawis in Quechua).
• Grounding and Protection: Forming protective rings or energy fields known as “The Bands of Power.”
• Restoring Harmony: Harmonizing the spiritual, physical, and energetic bodies.
• Soul Retrieval: In cases where a person’s essence feels fragmented, the Chumpi stones assist in calling back their soul to wholeness.

Connecting to the Andean Cosmology

In Chumpi healing, the three dimensions of the Andean world play a vital role:

• Hannaq Pacha: The upper world, representing the spiritual realm and divine connection.
• Kay Pacha: The middle world, symbolizing the physical and everyday life.
• Ukhu Pacha: The inner world, encompassing the subconscious and ancestral ties.

By aligning these dimensions, Chumpi Stones Healing fosters a holistic sense of well-being and harmony.

Experience the Healing Stones for Yourself

If you seek to balance your energy, reconnect with your spiritual essence, or find protection and grounding, Chumpi Stones Healing may be the transformative experience you need. Allow Master Don Alejandro and his team to guide you through this sacred journey.

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References

• Apaza, Alejandro. (2025). Teachings of the Chumpi Stones: Energy Healing in Andean Traditions. Qero Nation Publications.
• Wilcox, Joan Parisi. (2004). Masters of the Living Energy: The Mystical World of the Q’ero of Peru. Inner Traditions.
• Villoldo, Alberto. (2006). Shaman, Healer, Sage: How to Heal Yourself and Others with the Energy Medicine of the Americas. Harmony Books.
• Jenkins, Hillary S. (2012). The Andean Codex: Adventures and Initiations among the Peruvian Shamans. North Atlantic Books.

The word sacred comes from an ancient Roman inscription “sacer” which according to Agarnben (1995) was a boundary concept of social order, that means a transition between the religious and the political.

Sacred Concepts in the Andes

The Andes offers two significant words for “sacred“:

• Willka: If you look in the dictionary refers sacred and the divine. In the Huarochiri manuscript, Willka refers to what is above, and also to the sun which is its manifestation.

• Waka: (this theme is inexhaustible), whose primary meaning would come to be the sacred, understanding this as a power that produces awe and tenderness (Zenon,2015).

Common Threads in Sacred Definitions

Among all these definitions both Indo-European and Quechua highlights something they have in common, what R. Otto (1968) has marked for the study of religions:

1. The human soul as central to sacred phenomena.
2. The sacred as numinous, rooted in mystery (something that is hidden or that muses), that evokes awe and admiration.

Rituals and Community Life

Author: Joan De la colina Roman

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References:

• Agarnben Giorgio, (1995). Homo sacer: el poder soberano y la nuda vida
• Otto, R. (1968). Lo santo, lo racional y lo irracional en la idea de Dios [1917]. Madrid: Alianza.

• Depaz Toledo,Zenon (2015). La cosmo-vision andina en el manuscrito de Huarochiri.
• Francisco García Bazán (2002). La religión y lo sagrado en El estudio de la religión.
•  Ries julian(2012). El simbolo sagarado. Kairos.

A Journey into the Soul of the Andes

Benefits

• Connection to the past: These are often based on ancient myths and legends. They provide a window into the past and help us to understand the beliefs and values of the people who came before us.
• Connection to nature: Many people in the region consider the Andes Mountains a sacred place. By sharing stories and songs about the mountains, rivers, and other natural features, they foster a deeper connection with nature and cultivate an appreciation for its beauty.
• Spiritual development: They often contain spiritual messages and can help us to develop our own spirituality, connecting with the divine.
• Community building: People often share stories and songs within their communities. This sharing contributes to a stronger sense of community and belonging.
• Language preservation: Many Andean stories and songs are passed down orally. This helps to preserve the indigenous languages of the region.
• Cultural identity: Andean stories and songs are an important part of the cultural identity of the people who live in the Andes Mountains. They help to keep the culture alive and vibrant.

Andean Stories and Spiritual Songs in the Modern World

In the modern world, people continue to value Andean stories and songs as an important part of their culture.

They frequently perform these traditions at festivals and other special occasions. Additionally, educators incorporate Andean stories and songs into school curricula and other educational settings.

If you are interested in learning more about Andean stories and songs, there are many resources available.

Maestro Don Alejandro Apaza and his daughter Doña Marquesa Apaza are offering the first class of Stories and Songs taught by the Apaza family lineage workshop on March 21st, 2025.

The instructors will conduct the classes via video calls on Zoom. They will also create a WhatsApp group for all the students in this workshop to share important information.

More information:

incamedicineschool@gmail.com

Black Magic often stirs fear and curiosity because of its harmful intentions and energies. Many cultures have developed ways to combat black magic, and the Andean tradition offers unique ceremonies rooted in nature and spiritual harmony.

What Is Black Magic?

Black magic manipulates energy or spiritual forces to harm, confuse, or bring misfortune to others. It can appear in several ways, such as:

• Persistent bad luck or obstacles.
• Unexplained physical or emotional ailments.
• Strained relationships or conflicts.
• Nightmares, anxiety, or a sense of being “watched.”

Some dismiss these occurrences as coincidences, while others attribute them to negative energies or curses. Identifying the source and confirming its presence starts the journey toward resolution.

Identifying Black Magic with Coca Leaf Readings

Reversing Black Magic: Andean Cleansing Rituals

If someone detects black magic, Andean traditions provide several ways to cleanse and protect the individual. These rituals aim to restore balance and harmony without retaliation. Here are common practices:

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References

• González, J. (2002). El regreso de los espíritus: Chamanismo y curanderismo en los Andes Peruanos. Editorial Cuzco.

• Oropeza, C. (2005). La magia negra en el imaginario popular: Entre el mito y la realidad. Ediciones B.

• Sierra, G. (2010). La cosmovisión andina y la espiritualidad: Sabiduría ancestral y su influencia en la salud. Editorial Andina.

• Bravo, L., & López, P. (2017). La coca en la medicina andina: Entre la espiritualidad y la sanación. Revista de Estudios Andinos, 33(2), 151-169.

• Andean Spirits: The Healing Power of Pachamama (2017). Directed by S. Aguirre.