Cusco is magical, enigmatic, and historical, attracting thousands of visitors. Each year it becomes one of the country’s most popular tourist destinations. ¿Wich ceremony would you prefer to celebrate?

Rituals and festivities are part of the cultural legacy we have inherited. It is our responsibility to ensure they are not merely memories but remain alive for future generations.

Here are three of the most important festivals:

Qoyllur Riti’s Ceremony

It is a religious festival celebrated in Cusco a few days before Corpus Christi and 58 days after Easter.

The inhabitants of the Ocongate district in the Cusco department, perform a rite whose external symbol is the image of Christ. But its deeper purpose is the integration of man with nature.

The people in this area are devotees of Taytacha Qoyllur Rit’i (the Lord of the Bright Snow). This is an ancient religious custom practiced only by the inhabitants of the Andes.

For this celebration, faithful participants and delegations of dancers from various places in Cusco gather in Mahuayani to embark on an 8.5 km pilgrimage through the Sinakara Valley to the Sanctuary of the Lord of Qoyllur Riti.

This ritual is linked to the fertility of the earth and the worship of the Apus (mountains and tutelary gods).

The main ceremony occurs at the foot of the snowy Ausangate. Shepherds, merchants, and curious visitors converge at the Sinakara sanctuary, located 4,600 meters above sea level.

Andean New Year

Every June 21, coinciding with the winter solstice in the Southern Hemisphere, is celebrated by the inhabitants of Lake Titicaca.

This day signals the end of the harvest season and the beginning of a rest period for the earth, leading to revitalization in August.

It marks a new phase in nature, favorable for planting and new beginnings in people’s lives.

The ceremony begins with a prayer to the Qh’antati Ururi (dawn star) to guide the sun. Followed by offerings to the fertilizing gods of Pachamama for renewal and prosperity.

Communities perform various rituals and cultural activities, prominently featuring offerings to the sun at dawn. As they await the first rays to express gratitude for the earth’s fertility and to seek a prosperous year.

The community leader presents a large breakfast of traditional Andean foods, including:

potatoes, chuño, fava beans, and quinoa

Afterward, a procession leads to Yunguyo for farewell rituals, marking the transition between old and new time with offerings and traditional dances.

Throughout these ceremonies, the inhabitants ask Pachamama for renewal and reciprocity. They recognize her as the most important deity in their worldview.

Kasarakuy’s Ceremony

This festival takes place exclusively in August (also known as “the month of spirituality”) coinciding with major festivities like the previusly Pachamama Raymi, Blog part 1.

One of the peculiarities of this celebration is that the entire community participates in the formal union of these couples. They dance to the rhythm of huaynos and weare typical clothing of Andean cultures.

Tradition dictates that this ritual takes place after the religious ceremony.

An essential part of the ceremony is the coca leaf ritual to give thanks to Pachamama.

The organization of the celebration is in the hands of the couples’ families, the godparents, and the co-godparents, who prepare the food, decorations, and drinks in their respective homes.

Cusco is magical, enigmatic, and historical, attracting thousands of visitors. Each year and becoming one of the country’s most popular tourist destinations. ¿Wich ceremony would you prefer to celebrate?

Rituals and festivities are part of the cultural legacy we have inherited. It is our responsibility to ensure they are not merely memories but remain alive for future generations.

Here are two of the most important festivals:

Pachamama’s Day Ceremony

Each year during the first week of August, farmers celebrate by not working the land to allow it to rest and to initiate the payment ritual.

The people of Cusco pay homage to Mother Earth as a thank you for the good harvests that sustain families throughout the year.

The essence of the ritual is based on the principle of reciprocity, which is the core of the Andean worldview.

In this ceremony called “haywasqa” (payment to the earth). The Andean priest known as a “Paqo” leads the use of foods worked and produced by Mother Earth.

The main ritual involves digging a hole in the ground and placing a clay pot with food inside it:

huayruro seeds, coca leaves, chicha de jora, and other beverages.

All provisions must be cooked as a sign of respect for the earth. After which a hole is dug to place all the offerings, feeding Pachamama.

Afterward, they bury the offerings and place a mound of stones and flowers on the ground. It’ll becomes the ceremonial center.

Inti Raymi

This is one of the most important festivals in Cusco, gathering thousands of people each year for its celebration.

In a privileged location in the sacred capital, Inca Pachakuteq ordered the construction of the Qorikancha, a magnificent temple dedicated to revering the Sun, which the Incas called Apu Inti.

In honor of this deity, the impressive festival of Inti Raymi was consecrated, and the most important chroniclers described it as characterized by solemnity and splendor.

It is celebrated in the winter solstice on June 24.

The ceremony begins at the Qorikancha Temple with a greeting to the Sun.

After this, the Inca and the mayor of Cusco meet at Haucaypata and finally carry out the central ceremony north of the city on the esplanade of the Sacsayhuaman fortress, over 3,600 meters above sea level.

Today, about a hundred actors dressed in typical Inca clothing gather at this archaeological complex to reenact what was originally the Inca‘s invocation of the Sun.

Due to the colonization process of the Russian Empire, in Siberia during the 18th century, the term “shaman” emerged to describe specialists in indigenous rituals and ceremonies.

20th Century

“Shaman” in Europe

In the 20th century, “shaman” spread beyond Russian territory, reaching America and gaining global popularity. Consequently, discussions about shamanism often carried imperial and exoticizing undertones (Alberts, 2015). Various European researchers traveled to Siberia, producing drawings and writings about “shaman“. However, some dismissed them as charlatans or individuals with mental disorders.

At the beginning of the 20th century, some anthropologists began to study shamanism more objectively. They compared shamans to psychoanalysts (Levi-Strauss, 1977) and individuals who find wisdom in solitude (Narby and Huxley, 2005).

This led to anthropological studies of shamanism in different regions, including Africa, Australia, the Amazon, and the Andes. Today, the globalization of the term “shamanism” has given rise to a new religious framework known as shamanic religion.

“Shaman” in the Andes

Archaeological evidence indicates that the phenomenon of Andean priests dates back to ancient times. Even before the pre-Inca cultures, where they played crucial roles as guides and leaders in the socio-political development of their communities (Alva, 2000).

However, it was thanks to Spanish chroniclers in 1532 that we have written references to these figures, who were known by various names in Quechua and Aymara. Such as hampicamayoc, amauta, and huachachic.

The Spanish chroniclers, influenced by their notions of sorcery and witchcraft in opposition to the Catholic faith, accused Andean officiants of working with the devil, leading to their persecution and stigmatization (Brosseder, 2018).

Since then, Andean priests have had to adapt their rituals and symbolic objects to align with the new Catholic religion.

Andean priests primarily focus on healing and divination, utilizing tools such as stones, tallow (fat), corn, coca, feathers, and plants.

These objects are collectively referred to as the mesa. The use of sacred geography and invocations are also essential elements in their various rituals and ceremonies.

The highest-ranking specialist, the altomisayoq, is believed to be chosen by lightning or natural forces. Other healers recognize them and they maintain direct communication with the spirits of the mountains, known as the Apus.

In contrast, the Paqos or pampamisayoq enter the ritual world through dreams, and their role is to perform healing, divination, and protection. “Paqo” means “the one who works on behalf of another” (Hurtado, 2000).

It is crucial to understand the specific work of Andean priests, as they have progressively learned the art of ritual. As guardians of the worlds, they continue to adapt to modernity, embodying a characteristic movement that allows them to navigate between this world and the spiritual realm. Now with the mission of serving the greater good and maintaining cosmic order.

Andean medicine is finding its place in the modern world, offering alternatives and complements for conventional healing. Its holistic focus and connection to culture and spirituality attract increasing attention from both health professionals and patients.

Interest in Complementary Medicine:

Integrative medicine and health encompasses a comprehensive approach to healthcare that utilizes all appropriate therapeutic methods, both conventional and non-mainstream.

Within a framework that emphasizes health, the therapeutic relationship, and the whole person.

As more people seek alternative or complementary treatments, Andean medicine stands out for its holistic approach, appealing to individuals who desire more personalized and comprehensive care. This growing interest reflects a broader trend toward integrating diverse healing modalities to enhance overall well-being.

Complementary Therapies:

Many clinics and hospitals in Andean regions are incorporating traditional medicine therapies as part of their treatment offerings.

This may include the use of medicinal plants, healing rituals, and holistic approaches alongside conventional medicine. Some one them validated by traditional scientific criteria.

They considered illness to originate from an imbalance between humans and nature, their social environment, or supernatural causes. Instead of treating it directly, they rigorously observed it:

Using divination with coca leaves, maize, ashes, examining objects extracted from the body, organic or inorganic, conversing with the sick, relatives, acquaintances, and studying cosmic forces.”

(An extracction of our blog called: Natural medicine and Healing knowledge of Incas)

Scientific Research:

There is a growing interest among researchers in evaluating the effectiveness of Andean medical practices, particularly the use of herbs and medicinal plants for various conditions.

These studies aim to validate ancestral practices and highlight their potential benefits.

While conventional medicine is grounded in rigorous scientific evidence and standardized practices, complementary medicine, offers holistic methods that address the physical, emotional, and spiritual dimensions of health.

Although the safety of most complementary and alternative medicine (CAM) therapies has not been extensively studied in clinical trials, many of these therapies, such as nontoxic botanicals and mind-body techniques like meditation and yoga, have a long history of use with minimal evidence of harm.

Focus on Mental Health:

Health tourism has seen a significant rise in Andean countries, where visitors seek traditional healing experiences, such as natural medicine retreats and ceremonies with shamans.

This trend not only helps preserve and revitalize these practices but also highlights their relevance in addressing contemporary health concerns.

Andean Inca medicine is particularly valued for its focus on mental health, emphasizing spiritual connection and emotional well-being—an aspect increasingly important in today’s world.

Research shows that many patients are turning to complementary therapies to enhance their overall wellness, often using them alongside conventional treatments.

This trend underscores the significance of patient-centered care, where healthcare providers acknowledge and respect patients’ preferences for holistic approaches.

Cultural Preservation:

The integration of Andean medicine into modern health practices not only contributes to the preservation of traditional knowledge and cultural practices but also promotes their value in contemporary society.

Local communities, such as the Apaza family, play a vital role in maintaining and practicing these traditions, fostering a strong sense of identity and continuity within their culture.

“The school is a commitment I made in honor of my ancestors, we are following the values and traditions of Andean culture and respecting native beliefs“

(An extraction of “About us“)

Challenges

• Lack of Regulation: The absence of clear standards and regulations can lead to unethical or ineffective practices.
• Skepticism: Even though doctors in some studies showed caution or skepticism toward complementary and alternative medicine, having more open conversations with patients about it could help address their concerns and improve their understanding of the treatments patients are using. Providing complementary and alternative medicine options might expand patients’ choices and make doctors feel more satisfied in their work.
• Standardization: The diversity of practices within Andean medicine can complicate its integration and general acceptance

Encouraging open conversations between healthcare providers and patients about the advantages and limitations of both conventional and complementary medicine can result in more comprehensive and effective care. Ongoing research is essential to assess the effectiveness of complementary therapies, enhance education for healthcare professionals, and develop integrative models that leverage the strengths of both approaches for the best possible patient outcomes.

---

References:

• Maha N, Shaw A. (2007) Academic doctors’ views of complementary and alternative medicine (CAM) and its role within the NHS: an exploratory qualitative study. BMC Complement Altern Med. 2007 May 30;7:17. doi: 10.1186/1472-6882-7-17. PMID: 17537248; PMCID: PMC1896178.
• Millstine, D. (2023). Overview of Integrative, Complementary, and Alternative Medicine. MSD Manual Professional Edition. https://www.msdmanuals.com/professional/special-subjects/integrative-complementary-and-alternative-medicine/overview-of-integrative-complementary-and-alternative-medicine

My name is Joan, and I am from Cusco. I work as a translator, among other things, alongside Maestro Raul Apaza.

I support their mission to share their wisdom with the world, particularly with those committed to planetary healing. Because of this, I spend a lot of time with Maestro Raúl—sometimes alone, sometimes with groups.

I find it essential to document the conversations I have with him during these moments.

Maestro Raúl often shares that explaining his prayers can be challenging.

He says, “When I’m asked to explain, I can’t do it exactly. I learned from my father, and I simply express what I feel in that moment; the words just come.”

In the Andean worldview, profound explanations for phenomena aren’t always necessary; sometimes, it’s about feeling and embodying the wisdom, which is often silent and intuitive.

To me, Raúl is not just a teacher; he is an heir to a tradition that has preserved complex wisdom for generations—wisdom that can be hard to articulate. In our time, we must strive to keep this knowledge alive.

On one occasion, while traveling to conduct a Haiwarikuy ceremony in the Sacred Valley, my curiosity led me to discuss the Quechua language with him.

We talked about the intricate nature of this indigenous language, particularly its polysemy.

For example, the word “Munay” can mean both love and will, highlighting the richness and complexity of Quechua.

This complexity offers a different understanding of concepts and reality, which can be challenging to translate from the indigenous world to the Western context.

Later, I inquired how to translate the word “abundance” into Quechua.

Maestro Raúl replied, “Kawsay.” I initially thought, “But Maestro, Kawsay means life, and abundance is a different concept.”

He then shared a story from his childhood in the community: “My grandfather referred to the colcas—sacred storage places for our most important seeds and food—as Kawsay.”

In the Andes, colcas were revered spaces where children weren’t allowed to enter or even play, especially wearing sandals. They served as sacred sites for prayers and requests for good harvests.

Reflecting on what Maestro Raúl shared, I see that the Haiwarikuy ceremony, with all its complexities, creates a space for our food.

In modern times, money often replaces this understanding of abundance.

In the West, asking for abundance is frequently equated with wealth—which isn’t inherently bad, as we all need it. However, it’s vital not to forget the sacredness of food and our harvests. Without them, we cannot thrive.

To give thanks is to recognize what truly nourishes us.

---

The Incas and other Andean people believed that the origin of sun and the moon emerged from the two islands of Lake Titicaca.

People say that the sun came from a rocky outcrop on the island of Titicaca (now known as the Island of the Sun) and the moon from the nearby Island of Coati (Island of the Moon).

In pre-Incan times, people made complex offerings on these islands, and the Incas built large temples on them after conquering the region.

Several chroniclers also note that the first Inca and his sister/wife emerged from Lake Titicaca, emphasizing the connection between these rulers and the sun.

To understand why this great lake became associated with the beginnings of the Andean cosmos we must now examine how Andean peoples traditionally viewed their own origins.

Many Andean kinship groups, or ayllus, traced their lineage back to mythical ancestors who came from a sacred place in the landscape.

This place, believed to be the origin of these ancestral relatives, was a special kind of huaca, called a paqarina.

While these could take various forms, they were generally caves, lakes, or springs.

Members of an ayllu visited their mythical place of origin on special occasions to make sacrifices to perpetuate their lineage.

The larger and more powerful kinship groups built complex temples at their origin sites, such as the one the Incas constructed near the cave where Manco Capac, the mythical first Inca, is said to have emerged.

The Incas rooted the concept of paqarina, related to the primordial emergence of mythical ancestral relatives in unique places of the Andean landscape, in their understanding of the origin of the cosmos.

People recognize Lake Titicaca as the largest lake in South America and an important paqarina significant enough to be considered the point of origin of the cosmos.

The discovery of materials from pre-Incan and Incan sacrifices on both the Island of the Sun and the Island of the Moon suggests that they made offerings to both celestial bodies for millennia.

By the time the Incas expanded their empire to the Lake Titicaca region, many believed that the Inca king and his wife were the human descendants of the sun and the moon.

Consequently, the origin myths related to the sacred islands of the lake may have begun to change.

In this later phase of the Lake Titicaca myth, people transformed it so that instead of simply explaining the origin of the cosmos, the Inca (analogous to the sun) and his sister/wife (analogous to the moon) emerged from these sacred islands. The Cuzco elites used this association to assert their ruling rights.