Andean Paqos, or shaman healers, believe that issues such as lack of energy, anxiety, relationship problems, or addiction are symptoms of imbalance caused by the loss of energy or soul, or by carrying heavy energies.

By reconnecting with innate wisdom and natural sacred spirits, individuals can access their natural sources of power and divine connection.

Authentic Paqo shamans maintain harmony within and around the person by adhering to Andean principles, which are based on the observation and interaction with sacred nature.

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The Ancient Art of Andean Shamanic Healing

Shamanism, the oldest known form of healing, has been practiced globally, offering a profound method for restoring balance and harmony through energy work.

By entering an altered state of consciousness, they connect with the spiritual realm to bring back healing energy to the client.

Techniques may include drumming, playing the quena, chanting, dancing, the use of plant medicines and chumpi stones.

Benefits of Shamanic Healing

What to Expect in a Shamanic Andean Healing Session

In a andean shamanic healing session, the process is a collaborative effort between you, the practitioner, and the natural world.

The session typically involves being fully clothed, either sitting or lying down, and might include a combination of conversation, hands-off techniques, light touch, and the use of sacred tools.

The practitioner will guide you based on your needs, using energy from around us and connecting with nature to address various aspects of your health.

Types of Andean Shamanic Healing Workshops

• AUTHENTIC PAQO EDUCATION + INITIATIONS “KARPAYS” (Enrollment based on coca leaf reading)

• INCA CEREMONIES (Open to everybody)

• INITIATIONS or TRANSMISSIONS (Open to everybody)

• SACRED JOURNEYS (Open to everybody)

• ONLINE WORKSHOPS (Open to everybody)

Experience and Aftercare

During a session, many report feeling deeply relaxed and at ease.

You might experience vivid dreams, heightened emotions, or a sense of rejuvenation afterward.

It’s important to allow time for your energy to rebalance, as the healing process involves releasing blockages and restoring energetic harmony.

Safety and Suitability

Andena Shamanic healing is generally safe, guided by a pure intent of compassion and light.

However, it may not be suitable for everyone, including individuals in the first trimester of pregnancy, those with epilepsy, or during acute episodes of mental illness.

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Andean Paqos, or shaman healers, believe that issues such as lack of energy, Toxic Shame, anxiety, relationship problems, or addiction are symptoms of imbalance caused by the loss of energy or soul, or by carrying heavy energies.

By reconnecting with innate wisdom and natural sacred spirits, individuals can access their natural sources of power and divine connection.

Authentic Paqo shamans maintain harmony within and around the person by adhering to Andean principles, which are based on the observation and interaction with sacred nature.

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Toxic Shame

It influences your self-worth, relationships, and overall sense of peace and happiness, often manifesting as self-criticism, perfectionism, fear of judgment, chronic self-doubt, and difficulty forming healthy relationships.

Signs of toxic shame may include:

• A persistent sense of unworthiness.
• Self-criticism and excessive self-blame.
• Chronic fear of judgment or rejection.
• Deep-seated beliefs of being fundamentally flawed.
• Intense feelings of guilt, embarrassment, and humiliation.
• Constant comparisons to others.
• Feelings of inferiority and inadequacy.
• Tendency to isolate due to fear of exposure or vulnerability.
• Perfectionism and people-pleasing mentality.
• Difficulty setting boundaries and advocating for personal needs.

Another causes of Toxic Shame:

• Societal expectations
• Cultural norms
• Unrealistic standards can also contribute to feelings of inadequacy and self-blame.

Healing toxic shame involves understanding its complex origins and addressing both mental and energetic aspects. Shamanic healing approaches toxic shame holistically, aiming to track and heal its root causes.

This process supports profound personal growth, self-acceptance, and the restoration of a healthy self-image.

Recomendations of workshops to work to heal shame:

• Coca Leaf Reading Counseling
• Cleansing & Soul Retrieval
• Spirits intrusion & Extraction

Experience and Aftercare

During a session, many report feeling deeply relaxed and at ease.

You might experience vivid dreams, heightened emotions, or a sense of rejuvenation afterward.

It’s important to allow time for your energy to rebalance, as the healing process involves releasing blockages and restoring energetic harmony.

Safety and Suitability

Andean Shamanic healing is generally safe, guided by a pure intent of compassion and light.

However, it may not be suitable for everyone, including individuals in the first trimester of pregnancy, those with epilepsy, or during acute episodes of mental illness.

Sacred Andean Tools of Healing and Transformation

Chumpi Stones are more than just artifacts. They are vessels of Andean wisdom, embodying the essence of a rich cultural heritage that continues to guide and heal.

Origins and Significance of Chumpi Stones

Chumpi stones, also known as kuyas or khuyas, emerge from the high Andes as revered sacred tools used in ancient shamanic rites by the Q’ero shaman people.

These stones are integral to the practices of initiation, healing, and transformation within Andean cosmology.

Conection with Apus

Chumpi Stone Sets connect intimately with the Apus (the powerful mountain spirits) and establish a direct link to the stars.

Hand-crafted in the Sacred Valley of Peru, these empowered stones fit comfortably in the hand, making them easy to use in the mesa (ritual altar) and serving as portals to the divine.

Their compact size enhances their role in spiritual practices, offering a tangible connection to the sacred.

Healing and Ceremonial Use

In the hands of skilled practitioners, Chumpi Stones are used for healing, cleansing, and reconnecting the energy centers known as Ñawis.

They are instrumental in clearing blockages, providing protection, grounding, and even facilitating soul retrieval when necessary.

Through the ceremonial use of these stones, shamans work to harmonize the spiritual, physical, and energetic bodies, invoking prayer and focused intention to address and heal negative energies.

Protective and Balancing Properties

The term “Chumpi,” derived from Quechua, translates to “belt“. Referring to the protective bands or energy fields these stones help to form around an individual.

Each stone corresponds to a specific energy center, shielding against disruptive forces.

When these centers become blocked or weakened, Chumpi Stones can draw out dense energy and restore balance, allowing for the free flow of energy to the ukhu pacha.

Master Don Alejandro Insights

“The Chumpi Stones I use in my practice are carved from alabaster by artisans from my region. These tools are central to our healing ceremonies, performed with the person lying down. Through concentrated effort and respectful invocation of nature’s sacred elements, we empower these stones to address and heal the individual’s needs.”

How to Acquire Chumpi Stones

If you want to purchase a set of Chumpi Stones, attend our ceremonial workshop to gain a deeper understanding and experience. Alternatively, feel free to reach out to us at incamedicinetextiles@gmail.com for more information.

Ceques and Huacas

The path of Collasuyo, which we explore in this issue, encompasses 9 ceques or demarcations and 84 huacas or landmarks; these form a meticulously organized distribution of lands within the Sacred Valley of Qosqo.

If you haven’t read Part 2 of our blog yet, we invite you to read it first and then come back here.

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Collasuyo’s Second Ceque

The second ceque of this path was managed by the Ayllu of Haguayni and had eight huacas. The ayllu of Auyni Panaka belonged to the third Inca, Lloque Yupanqui.

Collasuyo: First Huaca

The first huaca, a plain called Limacpampa, hosted the official maize harvest ceremony.

This location corresponds to the current area of Limacpampa Grande, which, during the Inca period, was a busy area as it served as a gateway to Collasuyo and was also close to the Temple of the Sun.

Collasuyo: Second Huaca

The second huaca, known as Raquiancalla, is a small hill near the previous plain, where many idols from all four suyus were located.

A famous festival was held here for 10 days. This huaca is the same as the one venerated in the second ceque of the Path to the Antisuyo, called Vilcacuna. Today, people refer to it as Plaza de Limacpampa Chico.

In this place, builders constructed a high terrace made of small stone levels, which housed numerous niches for the idols. Once a year, these idols would arrive in Qosqo for a grand festival.

Collasuyo: Third Huaca

The third huaca, called Saucero, belonged to the descendants of Paullu Inca.

During the planting season, the Inca himself would go there to plow a bit. The produce from this field was used for sun sacrifices.

On the day the Inca visited, it was a solemn festival for all the lords of Qosqo. Large sacrifices were made here, especially of silver, gold, and children.

This huaca was located above the large Inca terrace that still exists in the Progreso neighborhood, very close to the San Borja urban area.

Welcome to the seventh section of our exploration of the elements of the Inca altar at Qoricancha! A representation of the Andean cosmovision.

It shows us the hierarchies of Inca criteria; moreover, it explores the reasons for correspondence and equality, presenting a symbol that continues to be studied.

If you haven’t seen Part 6 yet, we remind you to read them first and then come back here.

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Symbolism Description

Otorongo in Qoricancha

It is a feline up to 6 meters long, which lived extensively throughout the Antis or jungle region and was the representative animal of its kind.

This spotted animal, like a leopard, is in Andean paraphernalia as a symbol of valor, cunning, sagacity, perseverance, and judgment.

The otorongo is not a predatory or voracious animal. It feeds moderately and never kills without hunger.

It can descend from a high tree in two jumps and cross a wide river against the current.

The Incas had a deeply rooted totemic concept, and in their own pantheon, this beautiful animal reigned.

They used the otorongo’s skin to line royal quarters and intended it to serve in their armies; many of these animals lived in Qosqo.

The Inca awarded the otorongo’s skin as a prized reward to victorious generals.

They did not eat meat frequently; they primarily consumed vegetables and fruits, with meat limited to cuy, Challhua birds, and certain insects.

Condor in Qoricancha

He is the king of the heights. With him, the hierarchical order of the beings that populate the three worlds is completed.

The condor represents humanity’s aspiration to rise above its own condition. It’s the challenge of reaching great heights.

It guides the way to the summits of the mountains and signifies constant vigilance, being attentive to everything happening around oneself.

Ccuya

In Qoricancha Altar, signifies emptiness, the unknown, the unfathomable, the unimaginable, the true, and the sacred. It represents the universal image of unity.

This center in the altarpiece represents the ideal image of God; it is the knowledge that the Incas had of the existence of a Supreme Creator.

A Supreme Being who governs all that exists and all that does not exist. An inconceivable and incomprehensible entity.

Some past scholars attempt to deny the undeniable, which is attributing to the Incas a lack of knowledge about the supreme being.

This is absolutely false and a recklessness only understandable as an effort to promote a new form of eradication.

The Incas did not forge one of the greatest cultures of all time overnight; indeed, it is false that the Inca era lasted no more than 300 years. In fact, in light of new research, we can now almost assert that Inca Manco Capac was already reigning as early as the year 1000 of our era.

Ymaymana

God was known and recognized from very ancient times.

The worship of other entities such as the sun and the moon, as observed in the altar of Qoricancha, corresponds to an animistic conception; this practice reflects an excess of spirituality rather than a lack of it.

In Andean civilization, people know God by many names, including “Wiracocha Pachayachachiq,” which means Maker of the water and creator of the earth.

He is also called “Ylla Tecse,” which means Universal Radiant Light; similarly, he is referred to as Camac or Generating Principle.

Other names include Tuapaca, Arnauán, Imaimana, and others.

Welcome to our blog where we’ll explore how andean culture organized themselves around kinship and reciprocity, with the ayllu as their core unit.

Join us as we’ll uncover how social structures were shaped by ancestral reverence and dualistic moieties, and how senior lineages in the Inca Empire rose to prominence.

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Ayllu

An ayllu is a sacred web of souls, bound together by the timeless threads of a common ancestor who wove their existence with the gifts of water and earth.

This ancestral figure bestowed upon them the sacred waters and fertile lands, the lifeblood upon which their existence flourishes.

They hold a profound belief that their very essence springs forth from these divine resources. Upon their departure from this earthly realm, they shall journey back to the embrace of Pachamama Mother Earth.

The ayllu represents the heart of their universe, with their relationship to their ancestors being central to their well-being and prosperity.

Andean belief understand that an ayllu can only be responsible for the care and veneration of a huaca if it’s directly connected to their lineage.

Ayllu in General

In pre-Hispanic Andean societies, people structured their lives around kinship and reciprocity, with households serving as the core socio-economic units.

They organized these households into larger groups called ayllus, defined by kinship ties and mutual cooperation.

Ayllus were more than social collectives; they established deep connections to specific lands through religious beliefs and historical presence.

Often spanning multiple villages, they reflected significant influence within Andean culture.

Though ideally egalitarian with no formal political or religious institutions, the ayllu’s reality involved kinship-based hierarchies that introduced elements of inequality.

Practically, the ayllu functioned as both a political and productive unit, central to economic and organizational life.

The ayllu reinforced its identity and unity through distinctive clothing and ritual battles, underscoring its social cohesion and territorial importance.

Affinity as the Organizing Principle

In pre-Hispanic Andean societies, affinal relationships were fundamental to the structure and unity of ayllu groups.

Groups articulated membership and descent through both relational and ideological dimensions, highlighting the importance of kinship and shared heritage.

People determined seniority within an ayllu by their proximity to mythical founding ancestors. Typically, ayllus formed moieties, or saya, which ideally divided into two:

• Hanansaya (senior)
• Hurinsaya (junior)

The dualistic arrangement in Andean society reflected the broader concept of duality that permeated all aspects of life.

Ancestral reverence was vital, with ancestors regarded as powerful spiritual entities whose bodies and sacred sites received deep respect.

Ancestral rites were central to religious practices, aimed at harnessing spiritual forces and preventing misfortune.

Ritualized mock battles, or tinku, reinforced social order and distinctions.

Although these battles could cause injury, people saw them as essential sacrifices to maintain balance between the human and natural worlds.

Reciprocity as Social Practice

Mutual obligations were fundamental, with every member both receiving and providing benefits.

At the subsistence level, communal reciprocity drove agricultural production.

Reciprocity extended to administrative and religious duties.

Senior members managed feasts and rituals as community obligations, with responsibilities rotating among individuals.

Shamans acted on behalf of the community in their interactions with the supernatural, fulfilling reciprocal responsibilities rather than seeking personal power.

Despite ideals of equality, redistribution of goods could be unequal, with moiety heads responsible for distributing resources, often keeping some for large feasts and festivals to assert their authority.

The Ayllu as Spiritual Community

Religion was integral to ayllu life, with rituals and spiritual practices addressing daily challenges and mobilizing natural and ancestral forces.

Religious practices closely linked to agricultural cycles, cosmological balance, healing, communal land ownership, settlement management, and overall community administration.

The panaka

The panaka was a special administrative unit in Cusco, designed to manage the city’s large population.

Modeled after the ayllu—a fundamental social unit in Andean society—the panaka served as a family clan connected to the Sapa Inca, the emperor of the Inca Empire.

Unlike the ayllu, which included all common people, the panaka reserved its membership for the royal family and excluded the auqui, the heir apparent.

Each panaka maintained its own traditions and historical records. In the ceque system, which symbolically organized the Inca Empire.

The Payan ceque represented the panacas and integrated them into the broader framework of regional divisions such as Hanan, Hurin, and others.

Ayllu and Panaka’s Political Organization

The ceque system also encodes the political organization of the Inca capital based on the material foundation of its existence: that is, the canals and lands of each panaka and ayllu that enjoyed the privilege of residing in Cusco.

The panakas, which were ayllus of the royal Incas, owned the best and most important canals and lands in the city, while the less important ones belonged to ayllus that were not of royal Inca descent.