The term “ecosophy” represents for us the “Andean wisdom of the ‘physical’ cosmos as an organically ordered home.”
The runa, before being a rational and productive being, is a natural being, an element that is related through countless vital links with the set of “natural” phenomena, whether they are astronomical, meteorological, geological, zoological, or botanical.
Its relationship with these phenomena is vital, ritual, almost magical. For the runa, nature cannot be “known” logically, but only “lived” organically and symbolically Ecosophy refers to the multiple relationships the runa maintains with its immediate natural environment in the plane of kay pacha.
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.
In the end, Andean ecosophy makes manifest the “logical” principles of reciprocity, complementarity, and correspondence at the level of kay pacha.
These principles and their observation are the guarantee for the continuity of life, especially and of the cosmic order in general.
This observance is primarily of a ceremonial and celebratory nature, but in the sense of effective symbolism, not mere representation. Man is a co-creator of the cosmic order.
Reference:
- Esternmann, J. (1998) Filosofía Andina. Estudio intercultural de la sabiduría autóctona andina. Seminario San Antonio Abad, Cusco Perú, (pag. 174 – 179).
