A Brief Inca-Andean-Quechua “Cosmovision” Glossary
By
Giorgio Piacenza Cabrera
The
following emergent, semi-formal and semi-alphabetically listed glossary
reflects my progressing understanding of Quechua terms stemming from a partly
lost but also still ongoing Quechua-Andean-Inca “cosmovision.” From many
sources of knowledge, oftentimes not in exact agreement with each other, I have
tried to condense my own version. It’s intended to flow without a strict,
specific order.
More
important than exactly defining concepts to the satisfaction a typical Western analytical
mind, the less culturally contaminated Quechua people reveal a participatory
way of being within a community of multiple relations. These relations define the
self- identity of individuals and extend into all of forms of existence.
The
main idea in this “cosmovision” is to harmonize with Life (Kawsay Pacha) through various forms of practical and ritualistic exchange
or reciprocity. An ‘energy’ and ‘presence’ is felt as moving through all beings
from all possible worlds and it is quietly, simply and naturally revered. Relationships (rather than an intense search
for ‘oneness’ or for a transcendent ‘Other’ prevailing over multiplicity) are
emphasized. While I do not over-romanticize all aspects of Quechua society and
culture, I think that it does offer unique “pearls of wisdom” which may be part
of a deeper, waiting-to-be-integrated-into-a-planetary-culture, esoteric
knowledge.
I
believe that by quietly sensing the ‘mystery’ which allows living beings to
maintain relationships (through the manifestation of opposite pairs) and also by
seriously walking the path to wisdom suggested by genuine Quechua masters, we
can experience valuable spiritual intuitions, inspiring us to transcend
egotistical and selfish fixations and to surrender to the Sacred Source of Life.
Achachilas:
Protective, elder spirits.
Alasita:
Symbolic physical representation or prototype of a good.
Allin:
That which is good.
Amaru:
Serpent that belongs to the Uku Pacha but connects the three main pachas.
Amaru Runa:
Literally means “serpent man.” This refers to wise men and women whose energy
and awareness is capable of relating, connecting or threading across the
pachas. The sinuous serpent energy is depicted as a “chakana” or three steps in
a stair usually depicting the three levels of reality or three “pachas” of the
Andean world.
Apu:
Powerful lord. A living, conscious,
spirit of the mountain protecting and-or overseeing a community or “Ayllu.” Most known apus are male and
some (like Mama Simona) are known as female. There are major Apus like
“Salcantay,” “Ausangate” and “Machu Picchu” (meaning “old mountain”). There are
major apus and minor ones and some have to be kept satisfied with ritual
offerings or else they can harm the community. There can be competition among
different apus. There also are more local ‘minor’ Apu deities often called “Awkis.”
Awca:
The ‘adversary’ or ‘enemy’ that always loses. It lurks in the center or
“Chaupi” in order to challenge.
Ayllu:
Community.
Ayni:
Reciprocity. A main principle of life and the practice of fair exchanges of
work, goods and services. It can occur along with an expectation of an
equivalent return (wage wage) or
without a specific calculation of how much is has been given and how much it is
expected in return. It can only take place with that which is known. The exchange
must also be ritualistic or done with feeling.
Camakin (or
Camaquen, Camaquin): Power, universal ‘energy’.
Capaq:
Superior, royal.
Capaq Ñan:
The “Royal Road” and superior spiritual road that connected sacred temples. It is
also a multi-purpose road system that interconnected the Tawantinsuyo.
Chacchar:
Chewing coca leaves with or without quicklime or a similar alkaloid extracting
compound.
Chakana:
A log which separates two sides and simultaneously connects them by allowing us
to cross. It is like a bridge. “Chakana” is a three-step symbol dating at least
to 3000 BCE. It was found in “Caral” (the oldest urban center in all of the
Americas). It represents the three main “pachas” (Hanan, Kay and Uku). The
Southern Cross Constellation is also called “chakana.”
Chaupi:
Center or point of crossing from which living energy (Kawsay) pours forth organizing the Cosmos. A gifted shaman might
travel across the “pachas” through
this center. This center maintains the balance of the four directions.
Coca:
Sacred plant used for ceremonies and to stimulate the organism. In its natural
state it can be medicinal if properly used. It comes in two main varieties and
originates in jungle-mountainous regions.
Cuti:
Turn or change of activity between opposites.
Cuya:
A stone with an intense and refined Kawsay.
Enq’a: The
prototype of something. It is believed that everything has a prototype.
Inkaychu (or
Illas): Small stones or natural objects with the form of
plants or animals which are the prototypes of those plants or animals. If
Pachamama leads you to find one, those plants or animals represented should
increase in your practical life.
Yanan: Bright,
source. Might relate to the idea of “essence.”
Yana:
Dark (not black), dependent, in love, servant.
Yanantin:
Complementary, harmonious relationship between opposites or of parity. Love
between complementary pairs. Ideal reciprocity. The completion of four sides,
demarcated spaces or “suyus” (Hanan, Urin, Ichoq, Lloque) with the center or
“Chaupi” (which maintains the balance) forms five positions.
Tin:
A term that connects other terms, perhaps giving the sense of ineffable
connection.
Tink:
That which relates. Like “Kawsay”
(living energy) it comes through the “Chaupi”
(center). It may relate to a non-dual understanding of “Wiracocha.”
Tinku:
Encounter.
Tinkuy:
Encounter. Three in a proportional, tense confrontation and relation (symbolized
with three well-formed Coca leaves, each representing a major “pacha”). A
shared experiential ‘space’ or ‘time’ plus the creation of an original
experiential ‘space’ or ‘time’ takes place.
Tinkar:
To throw a liquid offering to Pachamama
before drinking it.
Masi: ‘Equal’
or of an identical level. A companion, comrade. In relational terms it may
approximate the idea of that which is “individual.”
Masintin:
The supplementary relation among equals. It can be a competitive or cooperative
relation between equals. Resembles the relation of parts sharing the same
hierarchical or holarchical level in a whole.
Kawsay:
Living energy or, simply, “life.” Its an infinite energy that forms and
sustains every being and also the “pachas.”
Kawsay Pacha:
The world or cosmos of living energy.
Kawsay Puriy:
Integration with the living energy.
Sumaq Kawsay:
Beautiful Life. An inspiring principle.
Hucha:
Heavy energy. When the flow of Kawsay is blocked by humans “Hucha” can form. It
can generate disease.
Karpay:
Direct transmission of living energy.
Kintu:
Three healthy coca leaves gently held by to offer prayers and recognition to
deities and to divine forces during rituals.
Pukuy:
Physically blowing our finest energy with good intentions through the breath
when offering our prayers toward deities during rituals. It normally
accompanies holding a “Kintu” and
blowing through it.
Tawa:
Four. Completion of actual things.
Tawa Chakana: A symbol of interconnection. Four stairs and
four-sided bridge. Each side displays the three steps depicting the three main
“pachas.” It may show an empty, open center. The “Tawa Chakana” represents how
the worlds relate and connect. It is sometimes called the “Inca cross” but it
is a symbol that existed even before the Incas (the Quechua people) for
instance in the pre-Inca culture of Tiwanako
(tawanaco, Tiahuanaco).
Suyus
(of the Tawa Chakana): A harmonious
relationship of mirror-like complementary pairs is a “Yanantin” which produces four areas plus a center. Each of the four
areas spaces or ‘partialities’ is an enclosed aspect of the “Tawa Chakana” and might (in a still imprecise
way) relate with Ken Wilber’s concept of “quadrants.” The two upper areas are
defined by the “Hanan” ‘principle’ and
the lower two areas by the word “Urin”
(“Urin” refers to a geographically ‘lower’ side and also relates to the “Uku” ‘principle’).
“Hanan” is
superior to “Urin” but without “Urin” cannot exist.
The ‘right’ side (visualized from the figure looking towards
the viewer) is considered “masculine,” and called “Paña” or “Allauca.” The
left side is considered feminine and called “Ichoq” or “Lloque.” Once
again, from the perspective of the figure looking towards the viewer, the
upper-right side (let’s call it A) is symbolized by the visible, radiant Sun (Inti); the upper-left side (let’s call
it B) is symbolized by gold, hail and the Moon (Killa); the lower-right side (let’s call it B’) is symbolized by a
river and the lower left side (let’s call it A’) is symbolized by a lake and by
mud. In these Andean “quadrants” there’s also a complementary, mirror-like,
DIAGONAL relation between A-A’ and B-B’.
While in the Quechua-Inca “cosmovision” there’s no
clear-cut dichotomy between “good and evil,” the upper-right side is considered
“Hanan-Hanan” and has a very beneficial
connotation (the post-Spanish conquest, mythical hero “Incarri” who will bring a major over turn or transformation (a Pacha Cuti), restoring the proper order
of the world (and who is also thought of as an Inca waiting within a mythical,
perhaps real place called “Paiquinquin
Qosqo” or “Paititi” for his turn
to rule in the Kay Pacha) is often depicted in this side. Now, continuing with
the meanings associated with the ‘sides’, the upper-left side is considered “Hanan-Urin” and has a beneficial
connotation; the lower-right side is considered “Urin-Hanan” and has a somewhat ‘negative’ connotation. Finally, the
lower-left side is considered “Urin-Urin”
and has a very ‘negative’ connotation.
Sami:
Good life energy. “Kawsay” is “Sami” unless blocked and densified into “Hucha.”
Swirti: A
spanish-influenced word for “Sami.” The
propitious, beneficial, providential flow of “Kawsay” stemming from the center or “Chaupi” of the “Yanantin.”
Since the arrival of the conquistadors, “Swirti”
is believed to be on the side of white people.
Saminchay:
A complete ritual gesture or, specifically, the ritual gesture of blowing into
three healthy coca leaves.
Teqse: Foundation.
Tirakuna:
Sacred spaces with particular names (a creek, a mountain peak, a slope, etc).
Illa:
Bright or shining. Represents the inner and universal, limitless light. It is
associated with “Jawa” or “Hanan” pacha. Temples and priests were adorned with
gold or silver as they also shone with the Sun or the Moon.
Inti:
The visible image of the Sun. A symbol of a “Hanan” (superior, sky) deity,
probably representing a visible expression of “Illa” or the limitless Light.
Punchao:
The first morning rays of sunlight and a physical representation of “Inti” inside the Temple of Coricancha.
Tawantin:
The Totality made of four but with the addition of the center representing a 5th
position. This 5th element may be akin to a non-dual center of all
manifestation.
Tawantinsuyo:
The name of what we now call the “Inca Empire.” It was had four connected
regions or “suyus” having their
center (Chaupi) in the Temple of Coricancha (the shining temple) where
rituals to the “Punchao” (the
visible image of the Sun represented as a statue or physical object inside the
Coricancha) were offered. It is in Cuzco from where “Ceques” or lines of living energy radiated.
Jawa (Hanan):
Exterior. Radiating, giving order, abstract, in the open, higher, available. It
associates with “Illa” (that which shines, light of wisdom). Time-wise, it might be considered an origin
of the past, perhaps (in terms of chaos theory) an attractor toward the past.
Uku: Interior,
hidden. That which can give rise to emergence (as from inside the soil).
Instinctive, possible, intimate, hidden, chaotic. “Uku” ‘energies’ are
experienced with instinct. Time-wise, it might be considered an origin from the
future, perhaps (in terms of chaos theory) an attractor toward the future.
Paiquinquin
Qosqo (or Paititi): Is Cuzco’s “twin city;” a mythical or
perhaps physically real and/or extradimensional dwelling ‘place’ of highly
illumined inhabitants sometimes referred to as the “Paco Pacuris.” In a geographical sense, it centered in Peru’s Manu
National Park but may connect with other parts of the world through underground
tunnels.
Paqarina:
Place of origin.
Pacha:
Time, space, world, nature. A level of reality (which in a Western,
philosophical sense can be considered as having metaphysical and-or ontological
connotations). Representing ‘time’, “pachas” regenerate each other cyclically
and each of them exist simultaneously. The past and the future are always
latent.
Pachamama:
The living Earth Mother. Time and Space as an entire living entity.
Taripay Pacha:
Time for recovering or finding our true selves.
Kay Pacha:
A realm of actual, or ‘present’ experience. It constitutes a community of
shared experience where other relations can take place. It it normally
considered the physical world we know but, in my view, any world in which
experience can be shared and actualized is a “Kay Pacha.” Every Kay Pacha is actualized
by the relationship between the “Jawa”
and “Uku” principles. The physical
world we also understand as “Kay Pacha” is represented by a Puma. The idea of “Llankay” (work) applies to this active,
relational realm. “Munay” (feeling,
sentiment) and “Yachay”
(understanding) should come together in this experiential “pacha.”
Hanan Pacha:
Superior celestial pacha ruled by unifying, abstract ideas. Has been confused or
simplified into the Christian Heaven. It may imply a principle, an ontological
realm (like the Causal Realm) or an enlightened, superconscious awareness. It
may simply refer to the sky and its associated deities. It is typically
represented by a Condor. It can be considered as “infinite” and be represented
by the exterior circle circumscribing a square in the “Tawa Chakana.” The idea
of “Yachay” (understanding) applies
to this pacha.
Uku Pacha:
The interior, lower, underground “pacha” of possibilities. Has been conceptually
reduced or simplified into the idea of the Christian Hell. It may imply a
principle, an ontological realm (like the Physical Realm and the lower Subtle
Realm) or a vital world of primal energies as necessary for manifestation as the
organizing “Jawa” or “Hanan Pacha.” It is represented by a snake and by
physical cave entrances to the underground. The underground is partially
populated with nature-like physical and non-physical beings related to the Uku
‘principle’. Some may be dark creatures and some, like the “Paqo Pacuris” and “Amaru
Runas” may be masters of wisdom in service to the “Kawsay” or universal living
‘energy’. It can be considered as
“infinite” and be represented by the inner circle circumscribed by the square
in the “Tawa Chakana.” The idea of instinct and of “Munay” (sentiment, feeling) applies to this “pacha.”
Wiracocha: One if the meanings of “Wiracocha” implies a
certain understanding of the idea of non-duality. It refers to deity considered
supreme above the rest and from which all other deities, beings, the ‘cosmos’ (I
know it’s a Greek term) and life itself originate. “Wira” can be considered as
“grease” and “cocha” as water, lake, lagoon or the sea. Since these naturally
repel, bringing them together suggests that which can reconcile the repulsion that
keeps opposites apart. The name “Illa Teqsi
(or Ticsi) Wiracocha Pachayachachi” can be understood as “Illa” (Ineffable Light), “Teqsi” (the “foundation”) “Wiracocha” (that which can relate
opposites), “Pachayachachi” (maker
or creator of the world). One of the few recognized temples of the Wiracocha
cult (a cult perhaps reserved to the priests, nobles, teachers in the Inca
Empire) is in Raqchi, Cuzco. When the Spaniards arrived in Peru their God
concept was naturally associated with “Wiracocha.”
“Wiracocha”
also refers to a legendary teacher or civilizing master of wisdom that walked
the land before the Spaniards. Some described him as bearded man and now white,
beaded men are sometimes called “wiracochas.” Furthermore, there was an Inca
called Wiracocha.
Pachacamac:
Maker of the world. Perhaps another version of the supreme “Wiracocha” found in
the coast of Perú. It also constituted a multi-civilization and multi-archeological
period oracle.
Nuna:
Soul.
Ruwal:
The Great Spirit that controls all of the “apus”
or the Spirit of all the apus. The Q’uero people believe that the “Ruwal” (or
in Spanish form, “Roal”) created them.
Tocapu:
24 kinds of Inca geometrical designs perhaps representing four areas
coordinated by an exchange principle.
Waka:
Sacred. A sacred place or an object that possesses sacred, spiritual force or
presence. In modern Perú most people call “Waka” (or Huaca) pre-hispanic temples
which have become archaeological sites.
Paqo:
He or she who performs rituals to commune with deities (nowadays called
ordinarily “shaman”) and establish a good degree of reciprocity for the
community. The Hampeq Paqo is a
practical healer; the Pampa Mesayoq Paqo
performs for Pachamama; the Altum Mesayoq Paqo is advanced and
speaks to the greater apus and the beings of refined energy of the “Hanan Pacha”; the Altum Mesal Paqo speaks with the “Ruwal.” Divinity is often
expected to manifest in the form of lightning bolts and some paqos have been
hit by them experiencing an initiation.
Poqpo:
A living being’s energy bubble.
Yacu
mama-Sacha mama: Mythical serpent (Amaru) that continuously flows into the Hanan Pacha and down again
into the Uku Pacha. It connects times, possibilities and actualities, inter
weaving the three main ‘worlds’ or “pachas.”
Wasi:
Dwelling place. Also, Man’s body and energy bubble together.
Willa:
Eternal.
Some sources
not in book format were inspired during and after ritual offerings to Pachamama.
Other sources
not in book format were:
Mr. Pedro Condori (a Quechua “Paqo” or ‘shaman’ friend
from Cuzco).
Literature Professor Aliza Yanez and her course on the
Andean Mythical Universe.
“Representation and written explanations of the Inca cosmovision
displayed inside the Coricancha Temple” in Cuzco. The source was XVI Century
chronicler Joao Santa Cruz Pachacuti Yamqui Salcamaygua.
The 2007 Heart of the Healer Foundation Seventh Annual
International Gathering in Pisaq, Peru.
Some sources
in book format were:
An Introduction to the Semiotic of Precolumbian
Andean Design by Zadir Milla Euribe.
Ayni by Carlos Milla Villena.
Camino
Iniciático Inka by
Juan Arévalo Merejildo.
Cosmovisión,
historia y política en los Andes by Blithz Lozada.
Diccionario
Filosófico Runasimi
by Francisco Calderón Quillatupa.
Diccionario
Quechua-Castellano Castellano-Quechua by Jorge A. Lira & Mario Mejía Huaman.
Hacia una
Filosofía Andina by
Mario Mejía Huamán.
Journey to Q’ueros by Elizabeth
Jenkins.
La sangre
del Cóndor: Chamanes de los Andes by Mario Polia.
Qhapaq Ñan: The Inka Path of Wisdom
by Javier Lajo.
Teqse: La
cosmovisión andina y las categorías quechuas como fundamento para una filosofía
peruana y de América Latina by Mario Mejía Huamán.
