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.
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.
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.
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.
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.
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.
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.
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. |
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!
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.
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.
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.
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). |
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. |
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).
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. |
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:
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. |