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The Andean time is not something that we “have” like a bank account that we can spend, lose, or invest. The runa lives in time just as they live in space.

Time is like breathing, the heartbeat, the ebb and flow of the tides, the change from day to night. Andean time is cosmic relationality, co-present with space or another representation of pacha.

The most important temporal categories are not advanced or delayed, nor past or future. They are “before” (ñawpaq) and “after” (qhepa).

Time has a qualitative order, according to the density, weight, and importance of an event. There is a time for sowing, for harvesting; there are ritual times for making offerings and payments to Pachamama.

Rituals and ceremonies are not neutral with respect to time; if it is not the right time, the ritual does not have the desired effect. There are also transitional phenomena related to time.

First, astronomical phenomena of change, such as the solstices, phases of the moon, but especially eclipses, sunrise, and sunset. At each sunset, the sun dies, and each sunrise is the celebration of its rebirth.

Curious fact of Andean Time

The popular handling of “time” is a confusing experience for a foreigner in Peru. The so-called “Peruvian time” is not simply a reflection of laziness, idleness, or failure to meet deadlines, but rather reflects a different attitude toward the concept of clock time.

The hour is considered “good” when it is the right moment; conversely, being on time is seen as the “bad” hour.

The expression “ahorita” does not reveal an immediate chronological relationship with an event, but rather something that is already present in experience, but that may actually happen in one or two hours.

It is interesting that in the English language, there is a phrase that expresses the same situation: “just a second.”

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Reference:

• Esternmann, J. (1998) Filosofía Andina. Estudio intercultural de la sabiduría autóctona andina. Seminario San Antonio Abad, Cusco Perú, (pag. 179 -181).

The term “ecosophy” represents for us the “Andean wisdom of the ‘physical’ cosmos as an organically ordered home.”

In a certain sense, Pachamama serves a symbolic function similar to coca.

A change in nature also affects humans, and an irregular change by humans leads to meteorological, agricultural, and even cosmic disturbances. For this reason, we speak of a cosmic ethics in the case of Andean philosophy.

The Andean person is in constant conversation or dialogue with Pachamama and is aware of important astrological events. They ask for permission before plowing the land and give thanks through offerings for the harvest, symbolically returning the products.

Likewise, before killing animals, the runa asks for permission so that the animal’s soul does not become angry.

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Reference:

• Esternmann, J. (1998) Filosofía Andina. Estudio intercultural de la sabiduría autóctona andina. Seminario San Antonio Abad, Cusco Perú, (pag. 174 – 179).

We talk about the chakana connections that exist between Kay Pacha and Hannaq Pacha, in order to talk today about Ukhu Pacha and Kay Pacha.

What means Ukhu Pacha?

And before we begin, we will clarify the term “Ukhu.” Literally, it means “lower region,” and contrary to common belief, it does not refer to the “Christian hell.”

Let us remember that Pacha refers to all levels of consciousness, that is, the lands and energies. Everything is interconnected in this ordered cosmos.

Second, it refers to the interior of the earth, the underground. It is associated with the realm of the dead, but also with springs and the origin of life.

But at the same time, it is a place of abundance where no one sows or harvests. It is a paradisiacal place and at the same time one of distrust, a beautiful place that can also devour; it is the place of mystery.

Transitional phenomenas

Among the transitional phenomena, we find Pachamama, the springs (pukyu), caves (mack’ay), round stones (muyu rumi), and lagoons (qocha).

Springs and caves are places of danger and precariousness because they provide access to Ukhu Pacha. This does not mean that for the runa, it is a region of evil, but that every transition involves risk, requiring a specific ritual before crossing.

Spirits and souls wander through these sites by preference.

The round stones symbolize the universe due to their shape, with great magical force.

Sacred animals in Ukhu Pacha

The transitional animals are the serpent, the puma, and the toad.

Serpents (Amaru, which is also a mythical name—Túpac Amaru, for example, means “eminent snake”) serve as mediators.

The jaguar is the one who protects the passage between Kay Pacha in the sense of the “highlands” and Ukhu Pacha in the sense of the jungle.

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Reference:

• Esternmann, J. (1998) Filosofía Andina. Estudio intercultural de la sabiduría autóctona andina. Seminario San Antonio Abad, Cusco Perú, (pag. 170 -171)

The main chakana correspondences between hanaq pacha and kay pacha are multiple meteorological phenomena. The peaks of the snow-capped mountains and some animals are intermediaries.

It is a transversal symbol of cosmic relationship; in the Bible, it appears as the visible sign of the covenant between heaven and earth (Gen 9, 12-17).

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Some animals are the protectors of livestock and the pairs of Pachamama.

The condor (kuntur) is a “royal” bird for the runa (people); it is the messenger (Hermes) and plays a significant role in the journey of souls after death.

The vicuña, the alpaca, the fox, the skunk, and the deer, due to their proximity to the apus, have a “sacred” function as chakana.

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Reference:

• Esternmann, J. (1998) Filosofía Andina. Estudio intercultural de la sabiduría autóctona andina. Seminario San Antonio Abad, Cusco Perú, (pag. 168 – 170)

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)