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We continue with more testimonies, this time from Samuel, who is 53 years old and has been practicing for 25 years, gathered from the Andean Notebooks 16, a saga directed by Carlos Candia and collaborators.

Testimonies of Childhood

San Pedro Trip

Twenty-four hours after taking San Pedro, Samuel felt his spirit returning and, exhausted and thirsty, went to sleep. This experience transformed his life. He never drank alcohol again and dedicated himself to meditation and studying Andean medicine as a means of outreach.

Other Testimonies

It should be noted that the images used are merely a tool to narrate the testimony. The people or places depicted do not accurately reflect the story; however, the story itself is real.

Vocabulary to better understanding the workshops.

We want to include a glossary of terms frequently used in Andean religious services:

Vocabulary A – G

• APU: A magical deity lives in the mountains and is known as AWQUI or ROWAL. People also use the term “apu” to refer to the mountains themselves.
• AJLLAY: The art of selecting the elements for the ‘despacho’ involves choosing the most eye-catching items, featuring the best shapes and vibrant colors.
• CH’ALLAY: to sprinkle liquor, chicha, or water with clove flowers.
• CHACANA: Andean cross with four equal sides, each with three steps.
• CHAQCHAR: to absorb the juice of the coca leaf and chew it with great attention, savoring the flavor of the coca.
• CHUYAQ: period of abstinence; spiritual purification and cleansing of the body.
• DESPACHO: a collection of material elements used in the ritual.

H – P

• HANAN PACHA: the supernatural world, the place of the spirits.
• HUCHA: guilt, sorrow, sadness, and regret.
• HUACA: a specific deity, usually a tomb.
• K’NTU: Three carefully selected coca leaves must be whole, shiny, and preferably have an unusual shape.
• K’ARI: Men
• KARPAY: initiation into Andean priesthood.
• KAY PACHA: the earthly world where humans live.
• WAJAKUY: to repeatedly call upon a spirit.
• NINA WILCA: sacred fire; the officiant does not light the fire directly on the ritual table. Instead, they first ignite some thin twigs made from coca leaves and then bring the fire to the table.
• LLIKLLA: a blanket used to carry the Paqo’s utensils on the back.

Vocabulary Q – Z

• Q’ERO: A ceremonial cup serves chicha and can be made of ceramic or glass, but it is never made of plastic or cardboard.
• RUNA: Active participants in the traditional Quechua culture. This term refers to the descendants of the Incas.
• UKHU PACHA: the inner world, where malevolent forces dwell.
• UMA RAYMI KILLA: the month of September, favorable for making payments for livestock and sowing.
• UNKHUÑA: a white wool blanket; it is the direct wrapping for the offering.
• WARMI: Woman
• WAYRA APAC: the wind that carries the coca k’ntus to the apus.

Today we will reveal the testimony of a Paqo whom we will call ‘Efe,’ gathered from the Andean Notebooks 16, a saga directed by Carlos Candia and collaborators.

This effort is necessary to spread knowledge about the magnitude and power of this ability.

Sensitive people cannot be subject to their sensations all day. They have control over their gifts and, over time, learn to manage them, only becoming sensitive when truly needed.

Testimony of Efe

This ability is very rare. Very few people possess it, and its practice requires great amounts of concentration to lighten the mind. The result is surprising.

In the Inca period, the coca leaf had an official character. The state was the absolute owner of all production, and its cultivation and distribution were its responsibilities.

Three very important elements forged, maintained, and expanded the Inca state: coca, labor, and food. Throughout the empire, people cultivated endless fields of coca. They stored the leaves in large tambos scattered across the empire, and managed them meticulously.

An administrative group for the coca leaf known as “cuca yupaj,” or leaf counters, existed.

Levels of consumption.

• First. In its generalized form of “chaqchar,” it provides proteins and organic nutrients that no other plant or food can offer.
• Second, its medicinal use.
• Third, its metaphysical qualities, thanks to a focused and intentional consumption.

Its use as a divinatory instrument dates back thousands of years. The coca leaf has accompanied the Andean man since he emerged from the glacial caves of the Andes.

They have no pattern, do not obey any contingency, and are unique for both the consultant and the querent.

Who is a Huatoj, or coca reader? How does one obtain their hypersensitivity?

Researchers estimate that 3% of the entire population possesses such conditions. However, not everyone is aware of their sensory powers.

Some people even reject these abilities, while others consider them disturbing and undesirable.

Paqos Lecture

The paqos are the intermediaries of these souls, through whom they communicate with ordinary people.

Paqos are everyday individuals with great qualities. They are those who hear words and sounds that have no explanation. They dream of events that will come true or that have already happened.

There is diversity in the way each paqo performs their rituals.

There is no unique, clerical method. What exists is an authentic offering of a gift that they share generously.

A considerable amount of fresh coca leaves is placed in a bundle made of natural llama wool. For this, the paqo must sit comfortably with the bundle either on the ground or on a table in front of them.

If you are curious of a coca leaf reading and want to experience it in front hand, please visit:

Coca Leaf Reading Consultation!

Quipu means knot, tied, cords. It is a form of writing used by the planet’s oldest peoples.

It is primarily an exercise in memory that has a specific structure.

Quipu follows a meticulously ordered system of knots, shapes, and sequences, each with a particular meaning.

By combining all these elements into cords, one could construct complete phrases, long sentences, and historical and mythological accounts. They endured through time and were recalled whenever needed by the quipucamayoq or readers of the quipu.

Quipu Inti Take

An enormous radial quipu, contained at its center a circle that represented the Sacred Valley of Qosqo, with the Temple of Qoricancha as the midpoint.

From this circle, 41 cords extended along the four rays corresponding to the cardinal directions.

Each of these 41 cords contained 350 temples or huacas, places of worship and locations of great significance.

The Inti Take is also a document of extensive information about Andean society.

It contains data on panacas, ayllus, and the towns of the Qosqo Valley. It gathered records of succession, lineage, social hierarchy, and correspondence.

It is likewise a meticulous account of the history of each ruling Inca, serving as an effective informant on the eponymous events of Qosqo‘s history.

This transcendent quipu is reproduced in the chronicle of Cobo, and its reconstruction involved a meticulous, patient, and orderly systematization of all the information contained within.

The information stored in this quipu is vast. We will transcribe in detail the cited persons, named towns, ayllus, offerings, motives, historical events, and more.

The Origin

The origin of the Inti Take dates back to the ancient times of the empire. When quipus and huatanas were the primary means used by people of that era to store information.

These tools allowed them to record all the events of their lives and preserve them for generations.

Over time, the original Inti Take from the four suyus grew enriched with the genealogy of the Incas, adding new panacas and new huacas and mallquis.

It gathered tales of heroes and battles, conquests and celebrations, and extended into the period of conquest, becoming a symbol of a culture. The Inti Take contains the entire history, development, expansion, and civilization of the Incas.

Thousands of these records existed, and there was no place in the empire that had not been documented, censused, and organized. The quipus were, in the time of the Incas, what communication technology is for us today.

The knots ensured an everlasting history for the Incas; they are now the labyrinths we must solve to uncover the writing of the Incas.

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References:

• Candia, C. (2002). Cuadernos Andinos. Records of Inca writing.

Origin of the word Saqsaywaman

SAQSAYWAMAN literally derives from the words “saqsay,” which means to be sated or satisfied. The phoneme “waman,” means falcon. It thus translates to “sate yourself, falcon; calm your hunger.”

In totemic times, when humans sought gods, it was common for peoples to identify with animals, attributing them supernatural powers.

The emergence of fear gave rise to a glimpse of spirituality in humanity. People entrusted their lives to the care of the gods, leading to a subservience to the deity, followed by worship, and ultimately the establishment of priesthood and religion.

The last nomads who arrived in this valley and settled here permanently saw that the hill of Saqsaywaman and all its rocky outcrops were nests of falcons.

Hundreds of carnivorous birds posed a challenge for any human settlement. However, this was not the case when one is seeking gods.

The transhumant people made the falcons their idols, worshipping them and offering them food (satiating them). The falcons allowed them to forge the first village in this valley of our subcontinent—the mythical city of Accamama.

History

We call it this way to refer to the high hill that crowns the northern part of the Qosqo Valley.

This massive formation, rising from the Plaza de Armas of the Imperial city, is limestone from the geological formation “Yuncaypata“. At its summit and plateau, there are large and numerous outcrops of limestone rock.

These places have been occupied since time immemorial, first by nomads. Then by the initial sedentary families, culminating in the mythical city of Accamama.

The Saqsaywaman plateau is part of the great Andean plateau. It emerged at the end of the Mesozoic and with greater vigor in the Tertiary (150 million years ago).

Today, we can find fossils of ammonites and trilobites among the stones of Saqsaywaman. Remnants of contemporary insects from the great reptiles that inhabited the Earth during the Triassic period.

Location

The Saqsaywaman plateau is located north of the city of Cusco. At an average altitude of 3,490 m.a.s.l, at a latitude of 13°35’54” south and a longitude of 75°59’06” east.

This steep promontory is the spur of a plateau with an irregular surface featuring flatlands, hollows, and hills.

Here, there are countless intrusions of limestone, a result of the movement of the planet’s tectonic plates. It raised the seabeds to the Andean peaks.

People have known the Saqsaywaman plateau for thousands of years. First by prehistoric nomadic hordes, it became one of the first places our migratory ancestors chose to settle down.

The Saqsaywaman plateau is a true forest of rocks, a windy and barren wasteland. It features a karst landscape typical of limestone outcrops.

These soluble rocks, due to the dissolution of calcium carbonate by the action of water.

They undergo internal seepage that transforms them into unusual shapes while also forming underground networks eroded by water. It creates internal channels that the mechanical action of circulating waters later enlarges.

This results in passages, cavities, and underground tunnels that connect various locations, such as the underground passage from the summit of Saqsaywaman to the Plaza de Armas of Cusco.

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References:

• Canoia, C. (2002) Cuadernos Andinos N°18. First human settlements in Saqsaywaman.