2003 Sacred Valley/Lake Titicaca

Sillustani and Home

6/27/2003

This morning I woke with a touch of sadness because this is our last day together in Peru. The sky is bright and blue — a wonderful omen for the day and adventure ahead.

After breakfast, we boarded our bus and headed off to see another Temple of the Sun. This time at Sillustani. Enroute we passed small clusters of homes and farms, all made of stone — the homes, walled gardens and livestock enclosures.

We also began learning about the importance of this sacred site:

Sillustani is built on a plateau above Lake Umayo, which means “headwaters.”
There is evidence that at one time, Lake Umayo connected to Lake Titicaca.

The site has 12 conical towers (chullpas), built by the Inka, from volcanic rock, as well as underground burial chambers where mummies of babies, seeds, guinea pigs, quinoa, rice, pottery, necklaces, and other offerings to Pachamama were found.

Curiously, guinea pigs were used to scan the human body for ailments, not unlike an x-ray machine, and some Andean medicine people still practice this diagnostic method.

The towers were mostly destroyed by the Spanish during the Colonial period. A mixture of mud, grass and albumen was used to form a concrete-like substance that when mixed with small rocks was used to fill in the towers here.
About 200 tombs, in total, have been found at Sillustani.
The tombs date back to five civilizations of people that lived in the vicinity 2300-3000 years ago. The first were the Pukara people, followed by the Teohuanacan, Aymara, Inka and Quechua people.

Upon arriving at Sillustani, our local guide tells us that we would have entered the Temple of the Sun, now in ruin, by climbing three-steps — symbolizing the three Worlds — to a small doorway facing east towards Lake Umayo. The doorway would have lit up at dawn on the Winter Solstice, in June.

We learn, too, that archeologists found stone representations of the Southern Cross (symbol of the Inka Cross) and one of the most sophisticated celestial dials in the center of the Temple. The dial was a stone huanka, which are large stone monoliths that represent fertility, and were erected to provide an anchor point (coordinate) to the ongoing creative processes of life.

The celestial dial huanka had four notches that would have held vertical rods that related to specific points in the night sky used to determine celestial coordinates. Four constellations, in particular, show up longer within this matrix longer than others: Fox, Southern Cross, Llama (Alpha and Beta Centauri) and Snake.

Our local guide explains about huankas

White llamas seem to be prized here

All of the other stones in the ruin are in radial relationship to other celestial bodies. In fact, it has been found that the Temple is almost an exact approximation of where those four celestial bodies would have been 2800 years ago during the Age of Taurus. During that span of time, the earth has experienced a 23% wobble, many great earthquakes, floods.

There is even evidence of a great flood at Sillustani, and stories about a white paqo (medicine man) who was messiah-like and had a white llama.

Like all huankas, this one would have also been connected to other important and sacred locations. In fact, we are told, if you follow the northwest ceke connecting Lake Titicaca to this huanka and continue along that electromagnetic ley line, you will discover that it passes through the Temple of Wiracocha, the Qoriconcha in Cuzco, as well as other sacred sites.

Besides being a sacred place to bury the dead, Sillustani is also a place to honor one’s ancestors through symbols such as huankas. Standing at this one, facing northwest towards Lake Titicaca, I sent prayers to my ancestors and close relations who have made their great crossing, and as I did so, felt energy surge through my body.

Then, closing my eyes and opening my heart, I sent out kollana, payan and kayao cekes — primary, secondary and tertiary qualities of energy, respectively — to connect me now and forever to these incredible sacred sites, exquisite energy, and bodies of knowledge they hold.

Shamans know that huankas speak to them, so it is vital that a shaman has a huanka at the primary place from which they source, generally at their home. Shaman connect through kollana cekes to their personal huanka, which serves like a backup storage devise for their relationships and engagements. In this way they never feel abandoned.

After taking group photos above the lake, a closing ceremony was held nearby in a square-shaped stone enclosure. Here we fed each other k’intus with our prayers. Then, holding hands in a circle, took turns thanking Pachamama, the apus, all of the celestial beings, elementals, Jose Luis, and each other for showing up for this extraordinary journey.

Sadly, our adventure was coming to an end ... we and our luggage were dropped off at Juliaca Airport, where we quickly paid our departure taxes and passed through security. Twenty minutes later, some of us boarded a plane to Lima via Arequipa, while others waited for a different flight. Little by little we all met up again in Lima, the magic of our shared adventure creating an enduring bond.

After a five+ hour wait, I boarded my flight to Los Angeles around 1AM. Exhausted and needing to begin process all that I'd experienced, I slept through most of the flight. The line through US Immigration and Customs went quickly, and after dropping off my luggage for a connecting flight to Santa Barbara Airport, walked the United terminal. By late morning Rick and our two Boxer boys were waiting to welcome me home!

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Burial Chambers & Fertility

6/26/2003

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After breakfast, we boarded our bus and drove towards the hills. The landscape looked uncannily like our western landscape complete with low scrubs and high flat-top mesas.

Enroute, Jose Luis shares with us a number of things:

Puno must import from the jungle all of the fruit and vegetables sold in the markets because they cannot be grown at this altitude.
About 60% of people use money to purchase things at the various markets; the remaining 40% trade goods and services.
There are lots of police checkpoints to ensure that contraband from Bolivia is not brought in, as well as to check that vehicles are insured.
Many of the houses we passed while driving throughout Peru are not completed — often rebar sticks up as if another floor is to be added, and never is — this is sometimes due to insufficient money, but generally they are left uncompleted so the owners do not need to pay taxes on the structure.
Most houses in town are made using bricks, rather than adobe. Generally, there is no heating in Andean homes. Adobe houses are more insulating than brick ones.
Annually, on May 3, a fair of miniatures is held. People buy miniature representations of houses, cars, animals, credit cards, etc. to place on their personal altars in order to call life-size ones into their lives. One of the most popular miniatures is of a jolly-looking man (Ekeko), who resembles Santa Claus, and represents the elemental force in charge of well-being, health, love and good-fortune. During the fair, buyers are blessed by the vendors with incense.
Above Puno not many things grow except high altitude gasses that llamas and alpaca feed upon. In fact, these animals need to live at least at 11,000 feet because of these mountain grasses.
The jagged mountain peaks indicate that this was once a sea floor, and there is considerable evidence of fossilized crustaceans.
Silver was mined in the mountains around Puno during the Colonial period.
Vicuna and the Huánaco water frog are close to extinction.
This area of high plains are perfect for people to grow potatoes. Once dug up, they are wet down with water and left to dehydrate in the cold air. After a few days, they are walked upon to break the skin and further left to dehydrate. The total process, from the time the potatoes are dug up, takes about one month.
A dusting of silica powder, like that of snow, can be seen on these high altitude plains.
We are going to an area of ancient artifacts (chullpa) where stone burial chambers called cutimbo are found.

Our bus stopped at a parking area below a butte. From here we hiked up to the top of the butte to Chullpa No. 1, Templo-Inca, which was about 13,000 feet in elevation.

Funeral burial chambers (cutimbo) were constructed for the rulers and high-ranking officials and built atop buttes such as this. Some archeologists believe the high plains were once underwater with the buttes sticking out above waterline, which is why they buried their ancestors here.

Others believe that the burial chambers being so high made them closer to the Upper World (Hanaqpacha) and easier for the deceased’s crossing over. The Aymara and Quechua people believe that chullpas are places best suited to review their pachas or life cycles.

As we walked silently amongst these volcanic stone chullpas, a falcon circled overhead watching us. Perhaps to be certain that we are respectful of those who came before us. The burial chambers, we are told, are built before the death of the intended person. “Once the rulers or high-ranking officials of this land completed their earthly pacha and had come into ayni (right-relationship), they would be buried in these funeral chambers. Here, they would be blessed and re-organized — in this way, these chambers hold both birth and death.”

Most chambers are cylindrical, to represent wholeness; completion. These have round-shaped crowns to facilitate the transition between this life and the next.

There are some smaller round structures with lesser quality stonework that are reconstructions and possibly were used by the caretakers of these burial chambers.

Square chullpas are unique and symbolize the four-chambered Universe (tiwantinesuyu). These were used by those who still had pending engagements (did not come into ayni).

All of the burial chambers have a “hat” or red-colored banding that symbolizes Pachamama, fertility and life.

The doorways always face east towards one’s rebirth into “Being” — the fullness of presence or what organized your reality.

The exteriors of the burial chambers are sometimes adorned with carvings depicting monkeys and other power animals.

Crawling inside one of these, it is pitch black because “night” ignites us into our “Being.” Interestingly, the energy inside the burial chamber feels absolutely neutral and the air does not smell stale.

Our guide’s flashlight points to a niche honoring Pachamama and the places that would hold the mummies of the rulers or high-ranking people along with their families, companions, or entire lineages. The dead were not intentionally mummified. The dry environment created by the closed tombs did that naturally, allowed them to survive for centuries. For these cultures, the physical body returns to Pachamama (Mother Earth) and the luminous body (soul) returns to the stars, and their knowledge returns to the apus or mountain spirits from which they sourced.

Jose Luis reminds us that at Machu Picchu we pursued two themes to map our personal engagements — how we relate to the Universe and how the laws of cause and effect (duality) hold us in its grip. Then, through the death rites, we awaken to our transpersonal nature and become stewards of the Universe’s timeless and spaceless pacha — an evolutionary leap of consciousness. “You have found destiny — where you are going. Information becomes more fluid now. But, remember, you must die to what you fear … your mortality.”

The Day of the Dead (November 1) in the Andes is honored by the feeding and honoring of ancestors so there are no “what ifs.” This is the time when the constellation “Cross of Mary” and the “Snake,” at the foot of Scorpio come into alignment. This auspicious time is when one more easily can slip into the Uhupacha or Under World and new life can emerge.

Befriend death, so death doesn't stalk you.

Jose Luis tells us, “Befriend death, so death doesn’t stalk you.” These words resonate within because of my own, very real, relationship with death due to the leukemic condition that has me self-injecting chemotherapeutic medication into my body each night. Though I’m in remission, I scrutinize carefully the monthly blood test and quarterly bone marrow biopsy reports to track the cause and effect affects of my diet, exercise, lifestyle choices. Tweeking here and there to test my bodies resilience and adaptability.

Jose Luis continues, “If you are not conscious of that part of you that is dying to the old self every day, every pacha ... then you cannot have proper fullness to life.” He encourages us to pay homage to our deceased ancestors for three years. “The first year,” he tells us, “is to deflect harmful hucha or heavy energy that the deceased may direct to family members.” The second and third years of honoring the deceased are to set yourself free. Smudge your house, clean your clothes and give away your departed loved one's clothing allows both you to reset your kausay (life-force).

We also learned that this whole area with burial chambers surrounding Lake Titicaca is a paqarina, a natural formation that is a place of emergence and convergence, and as an expression of feminine energy connected to Pachamama serves as a portal to the Uhupacha (Lower World), which holds primeval illya (unpotentiated energy). In other words, a place where the fluid, chaotic and intangible come together to birth life — an expression of energy in physical form. Lake Titicaca is the most sacred paqarina in this Andean shamanic tradition. This area has a lot of meteor showers and iron ore, which the builders of these burial chambers knew about. And, because iron calls forth lightning, it serves as a bridge to the Upper Worlds (Hanaqpacha) and creates momentums. There are also many earthquakes and tremors here.

Jose Luis continues, “Our job is to acquire power — the ability to co-create with Creation — so that we can serve the Universal pacha; to create new seeds. The job of a shaman is to track seeds. Whenever you serve the Universe, you source from the experience of the Universe — crafting new seeds.”

The sacred mountains and places of power we visit all hold incredible bodies of information that we are able to access through our mentors, as well as our mesa, which is continually growing in power through rites of passage, cleansing in glacial lagoons, dreamtime work, and the higher level (payan and kollana) cekes we are developing. Traditionally, a mesa has a five to eight year span, after which one must renew their memberships.

As we sat in a circle for a despacho ceremony, two eagles flew overhead. We are reminded that the month of August is auspicious in this tradition. Annually a shaman renews and honors the “borrowed” power from each of the places from which they source, via their kuyas. It is understood that unless you do this, your power dissipates. The process involves recapitulating how you received your power, and by making despachos. We are also taught a new Quechua word “enka,” which describes the evolutionary process of accessing the state of well-being.

After the despacho ceremony, we are told that the best time to undertake something new is on a New Moon. Conversely, the best time to do sorcery is during a waning moon.

After lunch in Puno, we drove to the Temple of Fertility (Inca Uyo), in nearby Chucuito. The temple is within a walled area. A doorway that opens to the east reveals rows of phallic-shaped stones — some with their “heads” pointing upwards and others penetrating into the earth. The phallic symbol represents the relationship of the patrilineal lineage with Pachamama, and the clan or allyu.

The site has much controversy surrounding it. In the 1940, archaeologists Marion and Harry Tschopik authenticated the Inka Uyo’s walls. Other experts agree that the archaeological site is authentic, but the “penis-shaped” stones, which, though very old and from local quarries, were arranged in upright rows much more recently. To complicate the matter further, the word “uyo” in Aymara, means “field.” However, in Quechua, “uyo” means “penis.” One thing is clear, no one disputes that the Inka Uyo is hundreds of years old, but, no one has an exact answer on when and why these stones were made.

We are told that Tupac Inka built this Temple and the Spaniards destroyed it. The Dominican Catholic Church across the road had indigenous people fill the temple in with dirt to hide all of the phallic symbols. Ironically, there is a very small phallic statue on the top of the church’s roof.

The phallus stones pointing into the earth, we are told, symbolize the fertilizing of Pachamama. The ones pointing up honor the sun (Inti) and ask for fertility. The Inka wall surrounding the Temple is interesting both for its ancient carvings of serpents, which symbolize the Lower World (Uhupacha) and power, as well as its curved corners that supposedly strengthen the energy contained within.

Women who couldn’t conceive came to this Temple with offerings of blue corn beer. They would place six k’intus holding prayers to conceive into the main phallic symbol, which is believed to depict a male lying down with an erect penis; then pour some of the blue corn beer. If the beer flows into the office, the woman would become fertile.

Temples, we are told, were abundant and imperative — places to hold direct dialogue with Spirit and Pachamama. This temple also has a relationship with celestial bodies. For instance, during solstice, beams of light would come through the doorway light up these phallic stones and ignite the process of fertility and to ensure the continuity of fertile cycles.

For the indigenous peoples, dialogue with the sacred was direct — not mediated through priests or others like in the west. Their dialogues took place in natural settings at huacas, such as this temple, which are found at the intersection of multiple ley lines or cekes such as mountains, rivers, natural lakes, springs, waterfalls, etc. Through these huacas and cekes, these indigenous people were connected to the reproductive processes of life. Ironically, the Spaniards often built their churches near huacas.

The Spaniards didn’t understand their Inka cosmology and forced them to invest their faith in a mediator (priests), who were positioned as the rescuer and the oppressor. Consequently, the indigenous peoples found ways to hide their sacred symbols by embedding them into Christian symbology (e.g. Mother Mary: Pachamama : Virgin of Candelaria (Puno) : Virgen de Copacabana (Bolivia) — all hold the same job description. They also found that the church wasn’t fulfilling what they knew to be true, so many kept practicing or returned to their native ways.

The primary means of dialogue with the sacred for these indigenous people was through sound. Whereas for the Spanish and most westerners it is through visual depictions. Jose Luis tells us, “If you are stuck in a paradigm that ‘seeing’ is required to believe, then you are blocked from hearing the apus and Pachamama speak to you.”

In order to realign/reset to indigenous ways, we have to delve into the precepts the Spaniards created, via sound, to hear the sacred places (huacas) and god talk to us. In the Inka tradition, perceptual states of consciousness are shifted through sound or dance to reset maps back to traditional ways, back to an understanding of the organizing principles of Tiwantinesuyu.

A representation of the Inka Cross, a symbol for the Tiwantinesuyu cosmology

The Temple of Fertility — ancient or not — was the perfect place to end today’s excursion and our last full-day in Peru. Jose Luis reminds us that fertility is another organizing principle within the Tiwantinesuyu cosmology, which represents our ability to maintain a strong and steady life-force — I’m working hard on that one! — and being a co-creator with Spirit. The absence, then, signifies stagnation of life-force, illness, and not possessing the ability to co-create or manifest. Upon hearing this, I know one of my “homework” assignments when I get home is to track my relationship (or lack thereof) with fertility in its many forms to discover how it led to my being diagnosed with leukemia, and then begin visioning more clearly a new and more detailed map to wholeness (ayni).

Back at our hotel, I pack for my flight home tomorrow. Then join my allyu for a Farewell Dinner and celebrate my roommate Jane’s birthday with delicious, rich chocolate cake. Then, feeling refreshed, six of us head off to a local disco. Truth be told, dancing in Cuzco at just over 11,000 feet in elevation is a workout, disco dancing in Puno at 12,500 is crazy … and so much fun ... definitely part of my new map!!!

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Taquile and the Floating Islands

6/25/2003

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After a somewhat leisurely morning, we hike back down to the harbor. Enroute, Jose Luis gifts me with another kuya for my mesa — a volcanic stone that had been struck by lightening, which gives it a very particular cross-hatched look.

Looking down at Amantani

Looking back at Amantani

Once our gear is stowed, we board our boat for Taquile, a hilly island we can see in the distance and about 28 miles east of Puno. There is something so compelling to me about living simply ... even though I can't claim that in my ordinary life. I love road trips, living out of our small camper. I love backpacking trips, where all that we have for seven to ten days is what we can carry on our back. And, I love experiencing indigenous cultures that have not become seduced by western consumerism.

Taquile, we learn, was named after a Spanish settler who made all the indigenous inhabitants pay taxes for living on the island that had always been their home. It is a narrow (about 1 mile) and long (3.5 miles) island that was used as a prison during the Spanish Colonial period and into the 20th century because of its inaccessibility and 7-degree celsius water temperature, which makes it almost impossible to stay in the water for more than a very few minutes.

The harbor where we land is by no means as sophisticated as the one on Amantani, and similarly, there is no motorized vehicles. Thankfully, we are here only for a few hours as the climb to the village is steep and long, and hot in the late morning sun.

In 1970, the island became the property of the Taquile people, whose population today is around 2,000. Taquile’s highest point is 13,290 ft above sea level, and the main village is at 12,960 ft. Pre-Inca ruins are found on the highest part of the island and agricultural terraces on hillsides. From its eastern slopes you can see the white snow peaks of the Bolivian mountains. The inhabitants, known as Taquileños, speak southern Quechua.

Taquileans are known for having created an innovative, community-controlled tourism model, offering home stays, transportation, and restaurants to tourists. When tourism started coming here, in the 1970s, the Taquileños slowly lost control over the mass day-tourism operated by non-Taquileans.

They have since developed alternative tourism models, including lodging for groups, cultural activities, and locally guided tours. Our local guide shares much of his cultural heritage. After a delicious lunch of local fish, potatoes and corn, we head off to explore the village.

The island is especially known for its handicraft tradition, which is regarded as among the highest quality handicrafts not only in Peru, but also in the world. In fact, Taquile and its textile arts were proclaimed "Masterpieces of the Oral and Intangible Heritage of Humanity" by UNESCO. Knitting is exclusively performed by males, starting at age eight. The women exclusively make yarn and weave. In one shop I bought a beautiful woven scarf that was produced by the allyu Machaca on Taquile. The yarn was spun to a thread consistency, then naturally dyed with local plant material to soft gorgeous colors.

Their society based on community collectivism (allyu) and on the Inka moral code: ama sua, ama llulla, ama qhilla, (do not steal, do not lie, do not be lazy). The economy is based on fishing, terraced farming horticulture based on corn and potato cultivation, and tourist-generated income from the roughly 40,000 tourists who visit each year.

Agriculturally, the island is divided into six sectors or suyus for crop rotation purposes. There are no llamas or alpacas on Taquile because they would ruin the crops.

Culture is very much alive on Taquile, which can be seen in the traditional clothes everyone wears. Many of the men we see wear wide belts to carry heavy loads and keep them from getting hernias. Since there are no vehicles on this island, all transporting of goods from boat deliveries in the harbors is up the steep hillsides to the villages.

Curiously, young couples are required to have a three to four year trial marriage. If they get pregnant, they must get married. Divorce is not recognized on the island, and there is a 90% marriage rate.

Mid-afternoon, we hike down the hillside to our boat, which is now moored at a larger and more accessible harbor.

Taquile is such a sweet island. I'm sorry our time here is so short. This is a place I'd love to return. I place to loose oneself in inward reflection. A place to rediscover an old passion for weaving, natural dying, and moving at a much slower pace.

Onwards to Uros, the “floating islands.” These small, man-made islands are constructed by the Uros (or Uru) people from layers of cut totora, a thick, buoyant reed that grows abundantly in the shallows of Lake Titicaca. The Uru harvest the reeds that naturally grow on the lake's banks to make the islands by continuously adding reeds to the surface.

According to legend, the Uru people originated in the Amazon Basin and migrated to the area of Lake Titicaca in the pre-Columbian era, where they were oppressed by the local population and unable to secure land of their own. Their solution was to build reed islands that could be moved into deep water or to different parts of the lake, as necessary, for greater safety from their hostile neighbors on land.

Golden in color, many of the islands measure about 50 by 50 feet — the largest are roughly half the size of a football field. Each island typically has several thatched houses that belong to members of a single extended family. Some of the islands have watchtowers and other buildings, all constructed of reeds.

Historically, most of the Uros islands were located near the middle of the lake, about 9 mi from the shore. However, in 1986, after a major storm devastated the islands, many Uros rebuilt closer to shore. About 1,000 Uru live on an archipelago of 50 or more of these floating reed islands, clustering in the western corner of the lake near Puno.

Back in Puno, after showering and changing into fresh clothes, several of us took a taxi to the Plaza de Armas. I did a bit of shopping along Lima Avenue before meeting with others at del Bruhn (The Owl) for pizza.

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The Island Amantani

6/24/2003

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This morning after breakfast, we board a speed boat to take us to the island of Amantani where we will spend the the night. Over the roar of the boat’s engine, we began learning more about Puno and this region:

Puno is located in southeastern Peru on the western shore of Lake Titicaca, and serves as the capital city of the this region and province. At just over 12,500-feet elevation, I am appreciative that our trip has allowed our lungs to expand gradually so we are certainly ready for hikes at this elevation.
While an important agricultural and livestock region, Puno’s economy is also fueled by the black market of cheap goods smuggled in from Bolivia.
Three languages are spoken in this region: Quechua, Spanish and Aymara. The latter keeps the indigenous language and culture alive.
June 21 (winter solstice) is celebrated by Quechua and Aymara people as the start of the new year (pacha). When the Spanish conquered this region, they changed the start of the new year to June 24th to coincide with the celebration of St. John the Baptist. However, indigenous peoples still celebrate on the 21st.
Last night, we missed an annual ceremony honoring and thanking Pachamama (Mother Earth : Eternal Mother), the sun (Inti) and water, which included the exchange and eating of coca leaves (mastay), making despachos and dancing.
In this region there are approximately 300 indigenous communities that are mostly Aymara.
Lake Titicaca, in the Aymara language is called Mamaqocha (Sacred Lake).
Lake Titicaca was divided, in 1875, between Peru and Bolivia — though people on both sides of the lake share the same language and culture.
A Bolivian legend from the Isla del Sol (Island of the Sun) says that the first two Inka originated here and were given a gold staff from the Sun God (Inti) with instructions to cross Lake Titicaca and plant the staff in the hills outside of Cuzco.
Another legend says that Lake Titikaka was named because of its shape — a puma chasing a rabbit. Titi means puma; caca refers to the color grey.
Lake Titicaca has a unique ecosystem because the lake creates its own weather system — it retains warmth and releases it as evaporation keeping the areas surrounding the lake warmer than it would otherwise be at this altitude. Generally, this altitude would have snow and not be able to grow over 3,000 varieties of potatoes.

As we near Amantani, we learn that it is a small, circular island of about six square miles populated by Quechua-only speaking people. There are between 4-5,000 people living on the island in 10 communities, and was once part of the Inka empire.

Two mountain peaks, called Pachatata (Father Earth) and Pachamama (Mother Earth) and ancient ruins are on the top of both peaks. The hillsides that rise up from the lake are terraced and planted with wheat, potatoes, and vegetables. Long stone fences divide the fields, and cattle and sheep graze on the hillsides. Since machinery is not allowed on the island, all agriculture is done by hand. Therefore, no cars ... which means we need to carry our gear to where we will be staying — for once it was good to pack light for this overnight adventure!

There are a few small stores that sell basic goods, a health clinic, and six schools. Electricity was produced by a generator and provided limited power a few hours each day, but because of the high price of the petroleum, they no longer use the generator. Most families use candles or flashlights — which we were specifically told to bring with us — powered by batteries or hand cranks.

There are also no hotels on the island. Some families on Amantani open their homes to tourists for overnight stays and provide cooked meals, arranged through tour guides. The families who do so are required to have a special room set aside for the tourists and must follow a code set by the tourist companies. Guests typically take food staples (cooking oil, rice, etc., but no sugar products, as they have no dental facilities) as a gift or school supplies for the children on the island.

We are staying with dear friends of Jose Luis, who open their homes to tourists. Jose Luis also happens to be their children’s god-father. As such, we’ve brought along food and other staples for the family, and simple toys for their children.

After settling in, we hike to an area of the island where festivals, like today’s that combine John the Baptist / Inti Raymi / Festival of Children, are held. Adults and children alike are dressed in their finest traditional clothing and there is a parade. At other times of the year, islanders celebrate festivals honoring Mother Earth and Father Earth to maintain ayni or right-relationship : balance.

There are also food vendors selling ceviche (red salmon, rainbow trout that was introduced from US and Canada, kingfish — my favorite — introduced from Argentina) and fried dough treats, and games. Curious about where the fish comes from, I learned that Lake Titicaca is situated between two volcanic mountain ranges — one in Peru and the other in Bolivia — from which seven rivers flow into Lake Titicaca year round, and eighteen more rivers flow in seasonally. Only one river flows out of the lake.

Next, we hiked to the Temple of Pachamama to hold ceremony with local shaman don Mariano Nieves and don Maximo Niña. As we climb higher, we see the island of Taquile in the distance — our destination tomorrow!

First, we participated in a snow despacho ceremony with don Mariano into which were placed separate k’intus we made that held prayers for our families, our health and our businesses. Interestingly, this despacho was only fed with candy. Before it was burned in a llama dung fire, while we watched, don Mariano used it to clean each of our energy fields. Afterwards don Maximo did fire coca leaf readings.

That evening, back at the guesthouse where we were staying, the family served us a delicious quinoa soup (I had two bowls), and some of their guinea pigs they had roasted along with potatoes and more quinoa. Though it is an incredible honor to be served guinea pig, I could not bring myself to eat this creature lying with its head and feet on my plate. Thankfully, others in our group were willing to eat mine.

With flashlights and headlamps, we made our way back to our sleeping quarters. Gathering my toiletries, headed back outside to washed up and brush my teeth.

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On the Road to Puno

6/23/2003

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An early morning as we are on the move today to Puno, Peru. But first, a hearty breakfast of eggs, ham, rolls, fruit and yogurt … and matte de coca. My standard each morning, if possible!

Our first stop is the The Temple of Wiracocha or Raqch’i, as it is known in Quechua, about 60 miles from Cuzco. According to legend, Wiracocha is a mythical being who journeyed to Lake Titicaca more than 5,000 years ago. In western religion, he is known as “God” and as such is omnipresent. He brought the structure of civilization to the Amara people who were living in that area. Even today, we are told, the old Amara language is still spoken, along with Spanish and Quechua. But, back to Wiracocha … he carried a staff and held such power that he could reshape the geography of earth. He rained fire and created volcanic eruptions that changed the landscape.

The base of the most prominent structure at the Temple of Wiracocha is made out of volcanic stone onto which adobe walls rise over 60-feet. The mythology surrounding Wiracocha also involves the elliptical movement of celestial bodies; the celestial egg-creation of life through the big bang; and the creator of all life on earth.

Walking around the site, I found red chards of pottery that I was told were Inkan and would have been from vessels brought to the Temple of Wiracocha as offerings. I also found a new kuya for my mesa, one I knew immediately represents the organizing principle of complimentary opposites (yanantin/masintin); right-relationship; balance … my journey.

Jose Luis tells us that all seven saiwas when seen from the perceptual state of Wiracocha are all the same. However, from the place of language (articulation), each saiwa is different. Language brings coherence, and only that.

As we continue walking around the site, we ran into don Mariano, Francesco, don Humberto and doña Bernadina, whom I met last year, in Peru. And, I met Pasqual for the first time.

Continuing on to Puno, we stopped first at a hot springs where “therapuetic mud” pools extract impurities and soften our skin.

Nest, we stopped in the Colonial town of Pukara, northwest of Lake Titicaca for a tasty lunch of roasted lamb served out of a brown paper bag, potatoes, hot sauce and beer. We are told the people here are contemporaries of the Tiwanacan culture, and this town was an important administrative and religious center for the Inca.

Economically, the town is supported by agriculture, herding and fishing. They were also known for their highly decorated and poly-chrome ceramics, many in the forms of humans and animals. On the central plaza is the Iglesia de Santa Isabel de Pucará church.

Sadly, we didn’t have time to stop at the ancient archeological site here that dates back as early as 1,800BC, and apparently has nine pyramids with stone carvings of mythical beings and animals. So much to see and experience, and so little time … maybe next trip!

Reaching Puno around 7PM, I am exhausted from the more than 6 hour bus trip, plus stops along the way. Quick shower and change of clothes, followed by a lovely dinner at our hotel. Then, a few pages of reading before sleep.

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Sacsayhuaman & Temple of the Moon

6/22/2003

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Finally ... a morning to sleep in! Today is scheduled to be a "relaxing" day before heading off on a road trip to Lake Titicaca.

After an 8AM breakfast, we met Willy at our bus for the short drive outside of Cuzco to Sacsayhuaman. Joining us today, besides Jose Luis and our guide Merta, are Juan and Francisco, whom we met at Don Manuel’s last despacho ceremony a couple of days ago. Brothers, they are also the sons of don Mariano Apasa, whom I met and had the privilege to work with last year.

This will be my third visit to Sacsayhuaman. On the way out of town, as we climb into the hills, Jose Luis shares that the Inka gave animals the responsibility of being totems or archetypes to hold stories of origin. Cuzco, we learn, was purposely shaped like a puma (cougar) to represent power. Sacsayhuaman serves as the “head” of the puma. Plaza de Armas is the “heart,” and Qoriconcha (Temple of Gold) represents the “sexual area.”

We also learn that Sacsayhuaman was the first Temple of the Sun and was begun during Pachacuti Inka Yupanqui's reign. Though, it took at least two more rulers — Túpac Inka Yupanqui (son of Pachacuti) and Huayna Capac (son of Túpac Inka) to develop it further, it was never completed due to the Spanish invasion.

Aerial view of Sacsayhuaman with Cuzco in the background and off to right

Pachacuti Inka Yupanqui — “Reverser of the World” — while becoming a mythical being, he was also responsible for many innovations, and considered a transformer — changing the spiritual axis to the sun and instituting Quechua as the official and unifying language. Today, the word "pachacuti" refers to a flipping over of time — as we are experiencing today with the breaking down of masculine structures and ensuing social chaos as transition into a more feminine balanced one — as well as the point where one pacha or cycle ends and another begins.

During his father’s reign — Wiracocha Inka — the empire came under siege by the fierce Chanca people, whom Pachacuti Inka defeated in 1438CE. Mythology has it that Pachacuti transformed stones into warriors to defeat the Chanca, and order was restored. Later, Pachacuti’s two sons and grandson carried out the expansion of the Inka empire towards Ecuador.

The Inka redefined Andean cosmology during their 230-year reign. In fact, the history of Peru begins with Pachacuti, before him is mostly mythology:

Manco Capa was believed to be the son of Inti (Sun God) and Mamaquilla (Goddess of the Moon) and rose from Lake Titicaca. He was considered to be a fire and a sun god like his father, and he is associated with leadership, kingsmanship and royalty. Though he is considered to be the first Sapa Inka or sole ruler, there is no evidence that he ever lived.

As we arrive at Sacsayhuaman, it impossible to not be in awe of this more than 6,000-acre site that includes the most impressive Inka stonework (cyclop architecture). The largest stones are estimated at over 13-feet in height and weighing 100 tons. It is believed that the stones were roughly shaped off-site using only stone-on-stone and bronze tools.

The stones are believed to have been brought to the site using ropes/logs/levers and earthen ramps, further shaped and assembled with an interlocking system that required no mortar. The stone surface was then finished using grinding stones and sand. As with other Inka structures, the walls were sloped to minimize earthquake damage.

We learn that the Spanish thought Sacsayhuaman was a fortress, but it was foremost a spiritual site. In fact, it was to be the complimentary spiritual site to Qoriconcha — Golden Courtyard — at the other end of the “puma.”

The shape of Sacsayhuaman includes three zig-zag patterns — representing lightening that stretch almost 2,000-feet. The entire structure was designed to blend harmoniously into the natural landscape and mimick the contours of the mountain range behind it.

Even the deep triangular shadows of the zig-zag patterns mimic the shadows of the surrounding peaks and valleys. These are all purposeful yanantin relationships, like those at Machu Picchu.

The layout of Sacsayhuaman purposely represents three elements as well as the Andean Three Worlds cosmology:

There are many theories and hypothesis about the age of Sacsayhuaman. Some believe the lower tier of monolith stones come from the “Age of Giants,” which pre-dates the Inka. And, the Inka added the second and third tiers of smaller stones. There is also evidence of the Tiwanacan culture, which existed at least 1500 years before Pachacuti Inka. At any rate, Sacsayhuaman may be much older than recognized today.

The way to understand Sacsayhuaman, we are told, is through a mythological lens. Perhaps, the lower tier is to remind people of Atlantis — both constructions of both cultures correlate closely — and that there once was a technology to liquify stone that could then be poured into leather containers, which speak to the beveled edges of these stones.

Juan in front of a first-tier zig-zag

A resident archeologist theorizes that there was once a three tier tower — made of copper, silver and gold — with underground chambers filled with water that was used to draw lightening to the earth. Interestingly, for me, the supposed tower is in the location where my friend Jerry and I held ceremony here last year.

He also believes that by running lightening through the tower into the reservoir, the Inka were able to change the ionization of water.

Archeologists have also speculated that this same site was a reservoir that reflected celestial movement. I am fascinated to learn that the sacred mountains Ausangate (masculine) and its complimentary opposite Salkantay (feminine) are both in a direct axis and triangulate perfectly with Cuzco. The small inner circle in this stone structure is the mythical “head” of Cuzco — yachay.

One can apparently map the Winter (June) Solstice with the constellation Pleiades, as well as the Summer (December) Solstice. Between solstices, one can track the Llama (Alph Centauri and Beta Centauri), Southern Cross, Toad and Snake constellations using this celestial reservoir. In 1986 archeologists found 12 aqueducts that directed water to the reservoir. Crustacean and shells have been found at the site, which led to another theory that this area was once underwater.

Following the collapse of the Inka empire, most of the stones of Sacsayhuaman were reused in the construction of colonial buildings, homes of wealthy Spaniards, and foundations for Catholic churches in and around Cuzco.

Practicing for 2002 Inti Raymi celebration

The ruins were then covered in earth by the Spanish and was not re-discovered until its excavation in 1934AD. Today, the Sacsayhuaman is the location for the annual Inka reenactment of the sun festival Inti Raymi, held on Winter Solstice, in June

Next, we drive a short distance and up a dirt road to the Temple of the Moon, which is much older than Sacsayhuaman. From the road, all we see is a lovely landscape. Then, we hike down the hillside. According to Don Eduardo Calderone, another Peruvian medicine person, this hillside site is divided into symmetrical parts and calls it the Cave of Light.

There are also lots of stairways with steps symbolizing various aspects of the Andean cosmology. For instance:

9 steps denote cosmo-vision;
5 steps symbolize the flow of the Universe (Hanaqpacha);
4 steps represent the Tiwantinesuyu cosmology (4-chambered universe); and
2 steps describing the principle of yanantin/masintin (duality).

Before entering the first cave, we are told: "This is where we'll discover the light within."

The other cave has many carvings of snake, puma, and apuchine (condor). This is the Cave of the Dark. Here, we are told we will enter the belly of Pachamama to discover our creative processes. Within this cave, we squeezed in close to sit on a large altar-like rock and opened our Wiracocha and energy centers. While Jose Luis rattled and whistled his ikaro, we set our intent and breathed in the energies of Pachamama. After a while we spontaneously sang and hummed a variation of the Pachamama Song.

Pachamama muchanapi,
yuyurischis mamatayta,
wasinchista allyunchista,
munaskanta kausayninchispa

Mother, we come to you with our kisses, the voice of our creation.
Listen to what we say and what we create, mother-father.
Bless our homes. Bless also the community.
May this power that we source from fuel of our life-force that we may come to fruition.

Then, in silence, one-by-one we received blessings from Franceso, Juan and Jose Luis. Each called forth the spirits of jaguar, serpent and condor and blew this energy into the crown of our head (7th chakra) and our mesa.

Near the Temple of the Moon is an open area with a number of huacas, which are sacred sites situated on a ceke or energetic ley line that generally holds the presence of iron ore, which calls lightening to it. Huacas serve as portals to alternate states of consciousness and realities.

On the drive back to Cuzco, we stopped at a roadside restaurant with fantastic views for lunch. Afterwards, Jane and I went to an alpaca clothing factory where I purchased a warm hat and gloves. Dinner was at our hotel and the rest of the evening was spent packing for the next portion of our adventure!

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Machu Picchu: Winter Solstice

6/21/2003

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Looking up at the window where first rays penetrate the Temple of the Sun

Yet another early morning. This time we are seated at breakfast at 5:15AM, so we could catch the first bus to Machu Picchu. Today is Winter Solstice in Peru and we care racing to the Temple of the Sun to watch the first rays of light come through the window confirming this solar event!

Afterwards, our group found a secluded area to hold a New Pacha despacho ceremony.

Once Jose Luis opened sacred space and called in the directions and animistic forces of nature, we sat in a circle with our mesa, and opened our Wiracocha and three energy centers. For this despacho, which ushers in a new year and a new 12 month cycle, we each made 12 k’intus that held our prayers for Pachamama (Mother Earth), apus (mountain spirits), ourselves, our families, our allyus, etc.

Then, one person at a time, our k’intus were passed to Jose Luis, who placed them in a circle around a small shell representing our allyu that held other figurative representations. When all the k’intus were placed, we began “feeding” them with sugar. seeds, legumes, grains, candy, etc. My contributions to “feeding” the despacho were amaranth for vitality and chocolate for sweetness. After the despacho was completed, we cleansed each other’s luminous energy fields with it.

Jose Luis with the New Pacha despacho and all our mesas.

Last, we were told to find a special place somewhere at Machu Picchu and make seven k’intus into which we would breathe our prayers for any unfinished business, contracts or promises we made to other people or unfinished tasks or activities. These, we were instructed to bury deep within Pachamama so she could transform them into illya and we could reclaim the kausay (energy:life-force) that otherwise was being directed towards them.

Before parting company, Jose Luis transmitted the Pampamesayoq Rites to Ellen, George and me — this was not the first time I’d received these rites, but it was the first time I’d received them at Machu Picchu. Needing to sit quietly, we three made our way to a remote part of the ruins to write and process all that has taken place during the past 24 hours.

Temple of the High Priestess

As the morning heated up, the wispy clouds of dawn gave way to a brilliant blue sky. Compelled to finish my work here at Machu Picchu and to photograph, I literally ran up to the Temple of the High Priestess where, after opening sacred space, I sat in meditation calling in the unfinished business that I was ready to release, blew these into my seven k’intus, and buried them.

Feeling lighter and recharged, I drank in deeply the views and gave gratitude to Pachamama and Illa tici Wiracocha for giving me my life, each and everyone of my experiences — including leukemia — and asked for assistance in helping me be more responsive to answering when Spirits calls on me to fulfill my ayni.

Practically running down the Sun Gate trail, it is a perfect time for last minute photographs of the ruins with Huyna Picchu in the background and photographs of the Temple of the Sun with blue sky and the space behind the wings at the Temple of the Condor!

I also stopped at the top sacred bath, and finding no one around, pulled out my mesa, opened sacred space and held my own water ritual. Unwinding each energy center and opening my Wiracocha, I brought Machu Picchu’s illya into each. Refreshed, I bathed in the sunlight for awhile before closing sacred space and making my way to the entrance and a bus down to Agua Calliente.

Remembering how delicious lunch was yesterday, I returned to the same restaurant for a a repeat of lemon trout, tomato and parmesan soup, and creme brûlée!

Sacred bath

At the appointed hour, we met back at our hotel to pick up our luggage, which had been stored after checking out well before the sun had risen. Then, made our way to the train station and ride back to Ollantaytambo, where Willy picked us up in the bus and drove back to Cuzco.

It was almost pitch black outside by the time we arrived at the San Agustin Hotel in Cuzco. After checking in and leaving all our gear in our room, Jane and I headed to the Plaza de Armas for the Fiesta de Cuzco fireworks and pick up her custom-made shoes she’d previously commissioned. Sadly, my favorite restaurant off the plaza was out of chocolate torte, so Jane and I returned to our hotel where we dined with Holly and Marsha. Read. Slept!

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Machu Picchu: Day 2

6/20/2003

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Another early morning … but so excited to wake up to a brighter morning, higher cloud ceiling, and no rain! After breakfast, we make our way to the bus stop to take us up to Machu Picchu. The queue is considerably longer this morning as the weather is dry. Everything is so intense after the cleansing rain.

Once inside the ruin, Jose Luis has us bee-line to the Temple of the Condor. Here, he tells us that the niches above the “condor” could have been where mummies were stored, so the “condor” could take the souls to the Hanaqpacha or Upper World. In the cave, at the back, ocean sand and shells have been unearthed indicating that this was a location for high ceremony to take place. Condors, we learn, are monogamous and mate for life.

The altar above the Temple of the Condor would have been used to take in the archetype of condor — to find personal vision.

Vision = a map of a domain of consciousness that is key for the process of creation. When you ask for vision, you are really asking for a map of Creation. Once received, one then needs to practice responsibility in order to direct passion into the inspiration. If you don’t have an attachment to outcome, you can open more fully to vision.

In our culture, because we have attachment to outcomes, our vision is limited.

The “head” and “beak” of the condor were used in ceremony where chicha beer was poured into the channel behind the “head” and would run down towards the beak where it would be absorbed by Pachamama (Mother Earth) as an offering.

Sadly, we are told, many areas within Machu Picchu were crudely reconstructed, and therefore doesn’t reflect the original precision of the Inka stonework. Thankfully, today, more precise restoration is employed. Not withstanding, four or five different architectural styles were employed to build Machu Picchu. There is some speculation that there may have been worker housing made out of adobe, as well.

To cut the hard rock material used in their High-Inka architecture, they used stone, bronze and copper tools, generally cutting the rock along natural fracture lines, and sanding them stone-on-stone until they were finely shaped and fit together seamlessly like a jigsaw puzzle.

One hypothesis is that Machu Picchu was already part of a religious/scientific culture before Pachakuti Inka arrived (1438-1472). It was designed to be a nation unto itself. According to Mary Ann Kendall, an architect who lived in the vicinity for ten years, there must have been a large population that needed all of the agricultural product that was produced at Machu Picchu and at least 30 satellite sites along the Inka Trail. Thus, Machu Picchu may have been the capital of this mini-nation.

Pachakuti also refers to a cosmic reversal of time; to achieve this, one must be able to stop time. Medicine people in the Andes, began seeing the first signs of a pachakuti happening in our lifetime around the mid-1960s — a transition from a masculine (structure / form) culture to a feminine one (creative / fluid / chaos). As such they told us we may experience a “quickening of time,” the dismantling of structures in our culture (financial, governmental, etc.), and power struggles between those who want to maintain status quo at any cost and those who are more resilient and creative who will more fluidly be able to weather the ensuing chaos.

Inspired by archeological research, the terraces and irrigation systems are being rebuilt at Machu Picchu, and the traditional crops and planting methods are being reclaimed, in part because Inkan agricultural techniques are more productive and water efficient.

The Aymara language, which dates back at least 6,000 years, we are told, is the basis for the Quechua language and originated around Lake Titicaca. It is an onomatopoeia language that looks like the sound it makes. As such, the Aymara language does not use a “subject” and verbs can either be an action or an object — it is creation itself. Fascinatingly, the Aymara language was used as the original structure for computer language.

I love listening to Jose Luis, Merta, our guide, and the medicine people speak in Quechua … the energy and richness of the language gets lost in the translation into English or Spanish. In their native language, one owns nothing; everything has been given to us — even our life has been given to us by our parents.

We learn a new way of saying “thank you” — Upi-pai-chai — “You are the dove of my heart.”

The Inka were the ruling class, everyone else were “Quechua," which means “language of the people.” There is no definite timeframe for the beginning of Inka rule, though we do know there were only 12 rulers. The Spanish arrival occurred during a time when the Inka empire had become too big and thin, which made them vulnerable to be conquered.

As we near the “House of the Chosen Women,” we learn that women during Inkan times were responsible for the preparation of food and clothing, and they lived in area adjacent to the grass plaza. The men lived across the way, above the plaza.

The “Chosen Women” served either the Sun God or ruler, and were “pure.” These women were also responsible for keeping the “sacred fire” burning at all times, which represented the Tiwantinesuyu cosmology and the four quadrants of consciousness.

In the “House of the Chosen Women” are two circular basins. It is speculated that they may have been used as mortars to tell time, as they are in orientation to equinoxes and solstices. They are also in alignment with the two llama eyes (Alpha and Beta Centauri), according to archeologist Brian Bauer.

It is thought that the windows in the room could also create a triangulation for some other celestial map.

As previously mentioned, the “Chosen Women” could also be “given to a conquered ruler in order to seal the conquest and make the new alliance secure. Therefore, these women served a vital role and the Inka rulers based their power, in part, on these women, during negotiations. The expression “Virgins of the Sun” refer to Pachamama (feminine) in service to the sun (Inti).

Curiously, it was mostly the remains of women, who were found at Machu Picchu. There were no male remains or ceremonial materials, which may indicate that looting occurred before Hiram Bingham “discovered” Machu Picchu in 1911. He did, however, find mining equipment in the Valley below Machu Picchu.

An example of mediated duality

As we move towards the plaza, Jose Luis tells us everywhere in the landscape and architecture are yanantin/masintin relationships; mediated dualities. The trails that lead up to Huayna Picchu, the Sun Gate, and other surrounding mountains connect through cekes to the center of Machu Picchu like spokes to the hub of a wheel.

To bring these cekes into a tangible dialogue of power, mediated duality must be present.

Reaching the Pachamama Stone or Sacred Rock, we are told this is an apu stone, which mimics the shape of the mountains behind it. Its job description is to mediate duality through a yanantin relationship. It was moved and hoisted up to this location from elsewhere.

Hiking up to The Hitching Post of the Sun (Inti Huatana) we are told that its rectangular shape represents the four cardinal directions. And, because Andean people only measured sunrise and sunset — not linear hours — on Winter Solstice (June 21), the sun sits in the “chair” of the "Hitching Post."

It is also aligned with the Llama constellation of the (Alpha and Beta Centauri), and as such could also have been used to determine the cycle of precipitation throughout the year. Interestingly, each “Hitching Post” (e.g. Temple of the Falcon, Machu Picchu, etc.) work independently and in conjunction with each other to map the celestial landscape.

As we continue up towards the Death Stone, we are reminded that in this Kaypacha or Middle World in which we live, life is about relationships and engagements, symbolized by the archetypal expression of nature Chokenchinchay or jaguar. In the Hanaqpacha or Upper World, the archetypal representation is Apuchine or condor. Here, ones allyu or community is the highest expression of this archetype.

The Death Stone or Funerary Rock is high above agricultural sector of Machu Picchu. Behind it, is the main cemetery, where embalmed mummies were buried along with various animals to help them. The Death Stone is a large rock with an East/West axis, and three steps — symbolizing the Three Worlds — leading up to the top of a small altar-like surface.

The Stone’s sides are etched with mystical figures. Halfway up is a ring that is thought to have been used to tether animals to be sacrificed. Other job descriptions ascribed to the Death Stone are the place where the dead went through the mummification process, and a place to further study the cosmos and star systems. Archeologists have found non-native stones around the Death Stone, which may well have been offerings.

For medicine people this is a place to die; not literally, but figuratively to your “old self” so you can be reborn in the morning to the fullness of NOW. By doing so, we are able to step beyond the obstacles and friction that otherwise exists in our life. These obstructions create limiting beliefs (stories) around our engagements that feed on our life-force. In shamanic traditions, death is an ally, so you can have a gentle and elegant crossing between the world of form and the world of formlessness.

Of lesser attention, but very important are the apachetas, stones that hold prayers piled in a mound like a cairn, found at Machu Picchu and other places with mountain passes. These were and still are sites where you can literally “blow off” your tiredness and your incompleteness of actions that keep your life-force from being fully available. We are told our intent, through breath, must be completely clear, or it will reflect back onto us our incompleteness 10-fold.

Once our group breaks up, I go off to photograph. As much as I love learning more and more about this sacred site, my favorite times here during the day are going off alone to drink in the energy and connect to the views and temples alone — or at least as alone as one can be here!

Making my way to the entrance, I immediately hop on a bus back down the mountain to Agua Calliente for a late lunch, as it will be many hours before dinner, if at all. I gorge on tomato and parmesan soup, a delicious lemon trout, and creme brûlée for dessert. After stopping off at an internet cafe to check email, I headed back to our hotel for a brief rest and to gather warmer clothes and a headlamp for tonight’s work.

As agreed, we all meet back at Machu Picchu just before the ruins close to the public — a feat unto itself, as generally we are all on "shaman-time," which means we show up when it feels right.

Watchman's Hut from 2002 trip

Waiting for the last bus to leave, and dusk turning into twilight, we re-enter the ruins. Hiking up to the Watchman’s Hut, Jose Luis tells us, “Tonight, you will symbolically befriend death. Shaman need to be twice-born.”

As soon as I hear those words, I know in every fiber of my being that tonight I need to die to judgement/naming. Last year, I died to the fear of not knowing.

As the night sky grows ever darker, stars begin to slowly emerge. Constellations are pointed out, including the much talked about Llama: Alpha & Beta Centauri. The Milky Way also cuts a swath across the blackness of night.

Standing in a circle around the Death Stone, Jose Luis describes the process that will be employed this evening: one-by-one, we will walk up the three steps to the altar, lie down with our heads facing East and our mesa under our head, he will unwind our three primary energy centers -- llankay, munay and yachay — and lift our luminous body from our physical body. Then, calling upon Chokenchinchay (jaguar), he will cast us into the cosmos. We are told that we may experience a sense of timelessness and spacelessness, which I most certainly did last year. Chokenchinchay will guide us to the edge of the cosmos, if we release our fear, so we can reclaim illya (potentiated energy before form) and upon our return have had our luminous energy bodies re-programmed. The importance of this, he continues, is to heal, because our luminous body gets corrupted through ancestral and psycho-spiritual karmic imprints.

My body involuntarily shivers as my journey at present is to heal at the pycho-spiritual level so I can return to ayni or wholeness — even at the level of my DNA.

Then, Jose Luis, opens sacred space, calling in the animistic forces of nature. While one person at a time “dies,” the rest of us softly sing, “Chokinchinchay hampui, hampui-ay,” as a prayer.

My experience was of the constellations lining up and creating an illuminated path to the outer reaches — the place of nothingness / wholeness. My intention was to die to all the roles my ego subscribes; that keep me “separate” and judgmental — not in munay (unconditional love).

Temple of Wiracocha from 2002 trip

After we all have died, we silently head down the narrow, steep and uneven Inka stairs to the Temple of Wiracocha. Those of us studying with Jose Luis sit on the large rectangular stone altar and open our mesa. While Jose Luis rattles and sings his medicine song (ikaro), we open our three energy centers and Wiracocha (luminous energy field).

Then we connect energetically through cekes to each of our kuyas (medicine stones that reside in our mesas), and the seven niches that represent the seven saiwas or organizing principles.

As I connect to each of the seven saiwas, one-by-one a kuya from my mesa lit up so I could connect them both, via a ceke, to my mesa. And, therefore, to me. The sensation was like being a hub from which cekes extended to each niche and then beyond — to Ausangate, Salcantay, the Rainbow Lagoon and don Mariano Turpo, Temple of the Falcon, Craters of the Moon, LeMolle Canyon, Cliff Lake, Nojoqui Falls, etc.

After closing our Wiracocha and energy centers, we made our way up a few stairs to our next stop.

Standing with our heads in one of the many niches in the room that acoustically amplifies sound, we first tone from our bellies (llankay), then from our hearts (munay), and then from our third eye (yachay). Our voices naturally rise and fall in harmony with each other. The sound is absolutely glorious; sacred; One.

Acoustically resonant room from 2002 trip

Leaving that room, we work our way up more steps to the Hitching Post of the Sun to restructure our coordinates — our relationship to Pachamama (Mother Earth) and to light (energy before form; illya).

Hitching Post of the Sun from earlier in the day

Placing our mesas against the Hitching Post, we sat with our spines against the rock. While Jose Luis rattled, we again opened our three energy centers and Wiracocha, shifting states of consciousness to Luminous Awareness to meld with and become fully available for the Universe to restructure our coordinates. Last, we placed our yachay energy center (third eye) on our mesa to imprint our new coordinates there as well.

Again, my body involuntarily shivers as I sat with my spine against the back of the hitching post. Taking a deep breath, I felt my Self launch out of my body and zoom into the blackness of the void, an explosion of tiny multi-colored flickering light of all colors, and a sense of stillness and peace. When I placed my third eye on my mesa to imprint this information, my forehead pulsates momentarily.

Tired, exhilarated, and not ready to leave this magical and powerful sacred site, I am delighted to find we are silently walking single file down flights of uneven Inka stairs and across the Plaza to to the Temple of the Condor.

With only the light of the moon, the Temple appears to hold us in its wings. Once seated on the body of the Condor, Jose Luis offers it coca leaves while rattling his medicine song.

Yet again, we opened our three energy centers and Wiracocha. Once we began rising our states of consciousness, we are instructed to silently ask Apuchine (condor) to give us a glimpse of our vision and impersonal destiny.

Temple of the Condor from earlier in the day

This time it's my jaws that trembles and momentarily brings me back into ordinary consciousness, as I will myself not to verbalize the sounds that so want to come out. Then, I sense myself soaring back into Luminous Awareness and the sensation of unbounded spaciousness. When I do, begin coming back into my body, a vision of a not too distant future comes with me — a time when people are being jolted into holding a much broader and higher range of energetic frequencies. For many this will be a time of struggle, chaos, and personal upheaval. People of medicine traditions all over the world — either on Earth, or those who’ve already crossed over — will be integral in helping others navigate this process.

I’ve no sense whether I will help from this plane or the next — I just sense a deep calmness and acceptance within me that this accelerated time will provide each person with an extraordinary opportunity to evolve, and my role is to be absolutely available to Spirit’s call.

Afterwards, we take turns going to the Condor’s head to pour a bit of water (illya) and watch which channel it flows (right or left). And, to be quite honest, I've no recollection which way it flowed when it was my turn. Then, closing our Wiracocha and energy centers, we again, in silence, make our way back to the entrance.

I must state that walking single file and in silence, was absolutely natural. The amount of "new information" we were obtaining and organically processing with each ceremony was all that was possible to handle — besides not tumbling down hard, uneven stone steps and possibly getting injured or injuring others.

Thankfully, a bus was waiting to take us back to Agua Calliente where a very late dinner was pre-arranged. With so much energy moving within, some of us went off to dance nearby before heading to our hotel.

That night, during sleep with my Vision Stone (kuya) gifted from Jose Luis a few days earlier at the Temple of the Falcon, I see more of this vision unfold:

Though I am unclear how it will ultimately play out — the indication thus far is that it can go either way —massive growth/transformation or annihilation of our species and other life forms ... what is clear is that we are in a “period of reckoning.” Now, perhaps more than ever before, it is imperative to live — for me to live — in alignment with the 7 Saiwas.

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Machu Picchu: Day 1

6/19/2003

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After virtually no sleep and a very early breakfast and checking out of the Inkaland Hotel, we boarded our bus in drizzling rain for Ollantaytambo to catch the first train to Agua Calliente and Machu Picchu. Exhausted, I slept during the drive to the train station. Drizzle turned to full-on rain as we ate a second breakfast on the Orient Express train and watched the landscape change to more tropical jungle as we dropped in elevation following the Urubamba River downstream.

Once checked into our hotel, a brief nap revived me for meeting the others for lunch — yes, virtually no exercise at this point, but two breakfasts and lunch! Then to the bus stop for an archeological tour of Machu Picchu led by Jose Luis and our guide Merta.

Though I dreaded being at Machu Picchu in the rain, it certainly has its advantages. First, most tourists either decided not to come up to the ruins, or after a short visit decided it was much more sensible to be in their warm hotel, or start early drinking at one of the many bars in Agua Calliente. Second, Machu Picchu is magical as the rain clouds add the element of mystery that is so in keeping with this sacred place.

I was grateful, too, for the previous two visits here, as it was impossible to take notes as Jose Luis and Merta explained about the agricultural area, Temple of the Sun, Temple of the Uhupacha (Lower World), which is my favorite; Temple of Three Windows, and the Temple of Wiracocha.

Since beginning what I consider my doctoral work with Jose Luis — having earned my equivalent of an undergraduate and masters through the Four Winds Society with Alberto Villoldo — I am obsessed with learning, practicing and embodying the cosmology that informs Inka shamanism. So, when we reached the Temple of Wiracocha, I couldn’t stop myself from pulling pad and pencil out to take notes on the significance of the seven niches that represent the seven siawas or luminous markers that describe the principles that inform the Inka worldview.

Jose Luis tells us that Wiracocha, the “Creator of All That Is,” gave instructions to every creature. According to the Creator’s plan, every element of the Universe must follow their specific instructions to maintain a balanced order and to be in right-relationship with each other and the natural world. These instructions establish that all life grows, evolves and achieves natural balance from within, not through external forces. At the heart of these instructions are seven saiwas that form a connecting body of knowledge described as a spiral much like a slinky toy — allowing them to continually grow eating as they embody each saiwa more deeply. Accordingly, these principles serve as conceptual maps to help us embrace our destiny.

An Inka myth recounts that Wiracocha erected seven saiwas on the horizon of Mount Munay, the cosmic staircase that connects heaven and earth. The journey of Andean shaman is to ascend this summit by embodying each of the seven principles. Further, in the Andean cosmology it is known that at birth babies are aligned with the seven markers that lead to Wiracocha (God) energy. However as he or she grows and becomes enculturated with the values and beliefs of the Kaypacha (Middle World in which we live: ordinary consciousness), his or her alignment to the saiwas becomes muddled. As a result, Andean shaman understand our journey in life to be a quest of mastery of all three levels of reality — Uhupacha (Lower World : unconscious reality), Kaypacha (Middle World : ordinary conscious/material reality), and the Hanaqpacha (Upper World : superconscious) — thereby becoming more available to access our destiny.

The degree to which shaman embodies these seven saiwas determines his or her power:

Cheka Distinction between relative truth and absolute truth

This saiwa establishes that while there are many relative truths in the realms of consciousness, there is only one Absolute Truth — munay or unconditional love. Fundamentally, cheka describes the crossroads where our “little self” (ego) is subordinated by our “higher Self.”
This luminous marker teaches that when right-relationship occurs between our purest visions and selfless actions, our personal power increases ten-fold. This saiwa challenges us to truly “know thyself.”

Kausay Life-Force : Fuel

Everything in the Universe — visible and invisible — is animated or infused with kausay. No thing is absent of life. Kausay is the life-force that creates galaxies, suns, mountains, plants, animals and even humans through its diverse expressions of vibrational frequencies.
This luminous marker describes the gift of life — knowing who one is in the tapestry of life.

Kollary Embodiment : Motion : Flow : Timelessness : Coming into Fullness

We live in a Universe that is alive, dynamic and in constant motion. Nothing is in perfect stillness. Everything in the realm of time/space has a cyclic beginning and end (pacha). For shaman, it is imperative to recognize and map these cycles so his or her journey through life continually evolves towards more essential meaning and fulfillment. They know that by being present in the process of life, rather than in a desired future outcome, we can change our relationship to time.
This luminous marker teaches that sourcing externally through form creates experiences of suffering. In contrast, co-creation + responsibility = embodiment.

Munay Unconditional, Impersonal & Timeless Love

The energetic vibration of love is the preeminent affinity that brings together all levels of consciousness and the connective tissue for everything in the Universe — atoms, particles, galaxies, succession of seasons, flow of rivers and tides, and the very cycle of life. Unlike the romantic expression of love that is known to use through enculturation (cause and effect; duality), munay is impersonal, unconditional and timeless.
This luminous marker conveys the guiding principle that frees us from consensual imprints and our ego.

Nüna Spirit : Right Action

Everything in the Universe — collectively and individually — is animated by Spirit, and therefore, sacred. Spirit is understood to be the timeless cosmic blueprint that contains the architecture of life. Practicing reverence grants us the ability to recognize Spirit manifested in everything. It also enables us to create and embody high level (kollana) affinities to our trans-temporal and temporal natures.
This luminous marker enables us to articulate the language of Spirit — through our vision, thoughts, intent and actions — thereby making it possible for us to embody the other saiwas.

Yüya Wisdom of Power

This saiwa describes knowingness and acceptance — at all levels of consciousness — of the wisdom and perfection of the Universe and its organizing principles. It also relates to practicality, efficiency, common sense, and remembering our inner and uncorrupted wisdom. For shaman, this represents the path to primary (kollana) meaning, which in turn, organizes form. Observation, detachment and stillness are key.
This luminous marker teaches us how to learn directly from Spirit — to create rainbows without knowing the science of molecules or refraction.

Chullya Oneness : Communion : Connectedness

This is the Law of Unity — everything is connected and nothing is isolated. For shaman, this saiwa is about aligning heaven and earth — vision and action — so their energy is no longer invested in, or subtracted by, the seductions of the “little self” (ego). Alignment occurs when vision is fueled by unconditional intent (open heartedness), and immediately followed by right-action.
This luminous marker challenges us to step outside of duality and commune with the Creator’s creation by developing our ability to synthesize and integrate the essential (kollana) qualities of energy; Oneness.

As the rain was not letting up, but coming down harder, we headed back to our hotel for hot showers and rest. Later, after stopping at the internet café to check emails and call home to see how Rick and our Boxer pups were doing, I met Holly for pizza on the plaza.

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Temple of the Falcon & Don Manuel

6/18/2003

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This morning after breakfast, we head towards Pisa’q. On the way, Jose Luis talks for about the distinction between pampamesayoq and altomesayoq medicine lineages.

Pampamesayoq medicine people are healers, who use medicinal plants, divination processes, conduct soul retrievals, and “nurture seeds.”
Altomesayoq shaman must also be master healers and be skilled at divination and soul retrievals, but their primary ability is to converse with mountain spirits (apus: winged beings) and know how to “craft seeds.”

I am immediately drawn to wanting to experience and work with altomesayoq shaman in the future . . . wonder if Spirit will make an opportunity for that to happen? And, even more importantly, if I'll be available to an opportunity?

Our approach to the Temple of the Falcon is completely different from other times I’ve been there. Our bus takes us up the mountain for quite a distance on a switchback road that affords vistas of agricultural terracing I'd not seen previously. Finally our bus reaches a car/bus park.

Jose Luis points out the sacred mountain Pachatucson, in the far distance, and tells us that its medicine (gift) is to facilitate one’s ability to assemble their cosmology appropriately.

On the hike to The Temple of the Falcon, Jose Luis tells us that another name is Temple of the Visionary because this place is all about vision — true seeing, unadulterated by ego and low level affinities. True seeing is about being able to see possibilities in any situation, creating magic, and planting seeds (higher visions; more refined qualities of energy; greater consciousness bandwidth). To have vision, we must assemble our reality within the context of our medicine body, not our physical body. In other words, within the context of who we are Becoming, not who we are presently, which requires us to be in alignment with the four functions discussed yesterday at Ollantaytambo —fertility, light, anyi and well-being.

We are told that in order for vision to come, you have to practice availability — making yourself available. You can master anticipation and adaptability, but availability must be imposed, so that once we are able to manifest that ability, it will feed our experience so that we become the steward of that experience.

As the path narrows and steepens, I find myself gripping the side of the mountain. Peru will teach me, if nothing else, how to be in relationship with my fear of heights! Below is the Wilkamayu River, which makes an “L” shaped turn at Pisa’q to become the Urubamba River, which is one of the larger tributaries in the upper Amazon watershed.

Once we reach the Temple, Jose Luis puts his civil engineering background to use. He tells us the Temple has/had many rooms with 5% inclination of their walls for seismic reasons. Some rooms, like the Temple of the Sun, incorporate black basalt (natural rock) that they blended flawlessly with the block stonework they are famous.

Celestial time-keeping was very important and stone placement reflected important dates such as the apex of the Southern Cross in the night sky (May 2), the Winter Solstice (June 21), and when the veils are at their most thin (August 1).

We are reminded, again and again, that in this tradition, the allyu (group; community) is always more important than the individual. We are introduced to a new word — “minka” — which like ayni refers to ones responsibility to steward the land as well as people. These concepts always make my heart open wider and “sing” in resonance to the possibility of living in a community or world where this is a way of being.

As we approach Inti-Huytana or the Hitching Post of the Sun, the conversation turns to “time” — linear time and circular time. Jose Luis describes the hitching post as the representation on earth of the intersection of time and space. A visual depiction of our place in the moment in relation to the journey of the Milky Way.

Traditionally, a Hitching Post of the Sun has one “post” to determine solstices, like the one at Machu Picchu. The one at the Temple of the Falcon has several “mini” Inti Huytanas, each in relationship to different celestial bodies, including Alpha and Beta Centauri (eyes of the llama) and Sirius, the fixed “dog” star that circumnavigates the Milky Way and the curved wall of the Hitching Post. The latter takes 52 years to go all way around.

For medicine people in the Andes, August 1 is recognized as the time the veil between Worlds is thinest. On this date, shaman conduct a despacho ceremony that is an accounting of their previous year/life cycle (pacha) and includes mapping the engagements and relationships they’re invested (created cekes) in that consuming their kausay (life-force) without return on that investment, so they can reclaim that kausay and bring it into their mesa, which is a representation of their Becoming.

After holding a kaypay and despacho ceremony, some of us hike back down the mountain (the route I’ve generally taken in the past) into Pisa’q. Along the way, Jose Luis calls out to me. Walking back to him, I notice he has a stone to his ear and hands it to me saying, "This stone holds a vision of your Becoming, add it to your mesa and work with it especially while you are here in Peru."

During lunch in Pisa’q, we are told that a special honor awaits us — that the reason our trip thus far has not been very linear is that details have been evolving between Jose Luis and Alberto to hold a final despacho ceremony for and with their mentor don Manuel, and we are invited to be there. So, instead of heading back to our hotel for a swim and leisurely pack to leave the next morning for a several day trip to Machu Picchu, we are off to Cuzco!

The ceremony will be held at Jose Luis' home. The multi-story complex has a lovely front courtyard. The first floor, where the ceremony will be held, is where his parents live. Jose Luis lives on the upper floor.

Besides our allyu, Alberto and several of his students/teaching assistants are there. It is like "old home week" for a couple of hours. Before the ceremony begins, Jose Luis takes me to see Don Manuel, who I met last year and from whom I received a blessing. In that relatively short span of time, his health has diminished substantially. Though he is lying in bed and breathing in oxygen, he generously gives me a final blessing.

Linda, Prism and Suzi

The despacho ceremony is a happy affair; not solemn. Off oxygen, Don Manuel is smiling and laughing. When it is time to be seated, Alberto and JL take their "traditional" positions on either side of Don Manuel. At first in a benign manner, he signals for Alberto to move to his "left" side, then points more sternly. Afterwards, we learn that JL traditionally sat on Don Manuel's "left" (feminine) side and Alberto on his "right." By Don Manuel changing their sides, he was indicating a change in each of their personal direction. JL said he had no idea why Don Manuel had done that, or what it might portend — a mystery to watch unfold!

At the end of the ceremony there was a lovely cake decorated with coca leaf k'intus and in the shape of Ausangate, Don Manuel's apu benefactor and the local mountain of his village in Q'ero. The story we heard was that his children (two of his sons were present for the ceremony) wanted to bring him "home" to die. Converted by the Catholic church, they had taken their father's mesa away and scattered his kuyas.

Because one's mesa is a "whole" representation of oneself, this was a dastardly thing to do. However, because Don Manuel had spent the latter part of his life living away from his family as he mentored young medicine people, he agreed to go back to his village. At about 14,000 feet elevation, this would be an arduous journey for Don Manuel. And, once there, the village had no electricity for an oxygen tank or indoor plumbing. It was a hardship that he knew he needed to do to restore ayni (reciprocity : balance : right-relationship) with his family so when his time came, he could make his great crossing elegantly.

There are some stories I hear that make a huge and immediate impact. Don Manuel's story was certainly one. I experienced bits and pieces of my mother-in-law's passing, and knew that was not how I chose to live out the end of my life. And, I had no idea how much longer I would be walking on this earth, but now I had coordinates — I absolutely knew that I wanted to live each day more consciously and in ayni so when my time comes to a close, I will be able to die elegantly.

Now I had coordinates — I absolutely knew that I wanted to live each day more consciously and in ayni so when my time comes to a close, I will be able to die elegantly.

Absolutely filled to the brim with today's experiences and absolutely exhausted, I slept most of the way back to Urubamba, knowing that I needed to pack and be ready to leave for Machu Picchu before dawn ... less than four hours of sleep before we are off again!

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