INCA QUECHUA WISDOM Aspects Similar to Integral Theory's

Quechua Quadrants Similar to those Found in Integral Theory

By

Giorgio Piacenza Cabrera

Like the four “dimensions” that form “quadrants” in Integral Theory (the Individual, Plural, Interior and Exterior), the main “dimensions” (Hanan, Urin/Uku, Allauca, Ichoq) defining the Quechua-Andean “quadrants” also complement each other vertically and horizontally. This is normal as external elements placed above, below and on both sides relate geometrically like this. In the Andes, the areas or “quadrants” they generate are called “suyus” (a defined region to live) and the political division of the Inca Empire (“Tawantinsuyu” or the four unified suyus) attempted to follow this model. These “suyus” are populated by elements of the Quechua mythic cosmos and (unlike Integral Theory’s quadrants) are also thought to relate diagonally. The important idea was to relate complementary opposites that had mirror-like symmetry. Thus a mirror-like relation is perceived between the Quechua “quadrants” or “suyus.”

Complementary principles were important in the Andean “cosmovision” or worldview. This cosmovision emphasized relationships of reciprocity like when tensional encounters (Tinkuy) took place. The three worlds or Pachas pertaining to times and qualities related in a Tinkuy through the “present” world of experience. The higher world of abstract ideas “Hanan Pacha” thus related with the lower world of instinct “Uku Pacha” through the present world of experience “Kay Pacha.”

Social encounters and relations as well as personal and communal human relations with nature and the spirit worlds were performed with the concepts of “Yanantin” and “Masintin” in mind.  “Yanantin” refers to an ideal encounter of perfect reciprocity as among complementary opposites that cannot exist without each other nor resist each other. It is like an encounter between ideal lovers. This encounter is said to generate not only four areas, regions of experience or “suyus” but also a center called “Chaupi” from which the good energy of life (Kawsay) flows and vivifies everything. Thus, the central point is considered a source of life. This good source can also have a hidden enemy or challenger also lurking in the center because -under the idea of complementary opposites and of parity- everything has its opposite. Nonetheless, it is considered that Kawsay is always good (Allin Kawsay or Sami) in nature and that only humans are capable of turning this into a denser energy called “Hucha.” The other kind of encounter (called “Masintin”) refers to an encounter among equals or of two or more entities related by sharing the same (holarchical?) level. This encounter can be brotherly (“Masi” means “companion”) or conflictive.

How can the Quechua “quadrants” possibly relate with Integral Theory if the Quechua allegedly were not a post postmodern society? That’s the important issue! We must recognize that there were more learned, wise men also among the Quechua and that some universal truths may emerge in a different sui generis way among people that worked with what we now call “complementary opposites.” We could say that there were concepts that come close to some in Ken Wilber’s Integral Theory and perhaps that some of the intellectual discoveries of the Quechua could add to or enhance Integral Theory. Before going into details, I want to explain that I’m focusing here on the main structural “element” upon which Integral Theory is built: The Quadrants. I’m not considering “lines of development” as it seems that such a concept clearly did not exist and came to the world’s attention in modern Western societies and the Quechua were known for its cyclical approach to life as many other pre-modern cultures. Once again, the Quechua may have developed a sui generis, intuitive and moderately conceptual (but LIVING and applicable) perception of the quadrants (“suyus”) and of the four main “dimensions” of life recognized in Integral Theory.   In their pre-modern style they may have also unveiled other universals which current theorists may also be overlooking. Anyhow, after showing you two diagrams with quadrants/suyus I’ll explain the conceptual correspondences.

The Quechua “Holon” with its four “suyus” looking out from its own perspective

HANAN

BBp

         

c       

A

ALLAUCA                                                      ICHOQ

       (right)                                                                                        (left)

   

UKU/URIN

Contents of the Suyos and Parity Symmetries (according to arrows)

Hanan

                     Hanan-Hanan                                 Hanan-Urin

                     Rising Sun                                      Gold     Moon

                     Rain                                                Hail     

                     Inkarri (mythic hero)                      Collari (Inkarri’s wife)      

                     Very Positive                                   Positive

Allauca                                                                      Ichoq

                Urin-Hanan                                     Urin-Urin

                               River                                                          Rain

 Negative                                                   Very Negative

  Urin

These resulting “quadrants/suyus” are described under a divinatory significance in relation to the concepts of “Hanan” and “Urin.” While “Hanan” is considered “superior” and pertaining to an abstract world and force, “Urin” is considered “lower” and pertaining to an instinctive world and force.

The combination of “Hanan” and “Allauca” (right) is considered a very positive “Hanan-Hanan” suyu. The combination of “Hanan” and “Ichoq” (left) is considered a positive “Hanan-Urin” suyu. The combination of “Urin” and “Allauca” is considered a negative “Urin-Hanan” suyu. The combination of “Urin” and “Ichoq” is considered a very negative “Urin-Urin” suyu.  While much knowledge has been lost or requires further research to uncover among the surviving Quechua that maintain their traditions, it would be interesting to consider whether assigning positive and negative qualities to the quadrants/suyus would in some way be applicable to an interpretation of the quadrants of Integral Theory.

Another detail to notice is that (as mentioned) the quadrants/suyus relate diagonally in order to maintain a mirror-like symmetry or asymmetry of complementary opposites. If this were applied to Integral Theory the Subjective Quadrant (Interior-Individual) would diagonally relate with the Inter-Objective Quadrant (Exterior-Plural). Also the Objective Quadrant (Exterior-Individual) would relate with the Inter-subjective Quadrant (Interior-Plural). The symmetries are more readily perceivable by considering the dimensions that combine to form the quadrants. Perhaps the Quechua had an understanding that also applies to the quadrants as we know them but have not developed.

In a previous exploration of the possible Quechua-Andean “Integral Quadrant” I considered de idea of “Yanantin” (which can also be understood as the “relational identity of opposites”) as a possible representative of the Individual dimension. I also considered the idea of “Masintin” (which can also be understood as the similitude of that which is diverse) as a possible representative of the Plural dimension. In a way these would mean that “Hanan” is equivalent to “Yanantin” (that the superior, the abstract is equivalent to the ideal relation of the identity of opposites). It would also mean that “Urin” is equivalent to “Masintin” (that the lower, the chaotic and instinctive is equivalent to the similitude of the diverse) and that the Quechua thinkers of this model would also have considered or at least intuited that implied unity is superior to multiplicity, even if within a relational perspective of living manifestation (the living Kawsay) as opposites they are of equal value.    

Is it valid to relate these “suyus” with the quadrants of Integral Theory?

Although in the pre-modern, “mythic” Quechua-Andean worldview (la “cosmovision andina”) there is no radical sense of “good” and “evil” and it is understood that opposites cannot exist without their complements, “Hanan” has connotations of that which is clear and superior and “Urin” of that which is lower, hidden and inferior. Apparently, there were two ruling classes in the city of Cuzco: Those from the higher geographical area located in “Hanan Q’osqo” and those from the lower geographical area located in “Urin Q’osqo.” It is believed that the first Inca rulers were from the “Urin” families and the later rulers from the “Hanan” families.

While the concept of “unity” or the concept of The One was not stressed in Quechua culture, it seems that it could not be completely avoided, at least as an implicit principle. When joined to the word “Pacha” the word “Hanan” also refers to a time and a world of higher abstract principles that eventually connote a simplification stemming from or leading to an origin that cannot be divided. This is the “dimension” that is placed above and seems to correspond with the dimension of that without division or that which is “Individual.” On the other hand, the word “Urin” (which also connects, sometimes interchangeably- with the concept of “Uku” as in “Uku Pacha,” the subterranean time and world from where life germinates) is related with the idea of a chaotic, instinctive, vital world that generates diversity and, in that sense, plurality. Moreover, the right side “Allauca” where (the rising Sun is situated in the suyus) may conceptually relate with the word “Yanan” which has the meanings of “essence” and “bright.” Its opposite on the left side or “Ichoq” (where the Moon is situated in the suyus) would be “Yana” which means “dark” (not black), “dependent,” “in service” and can be considered to be in love with “Yanan” (in the “Inca Empire” or Tawantinsuyu the “Yana runas” were the servant class). If we consider that (in spite of simultaneous correlations observed in the world of contingency or manifestation) exterior objects are more fundamentally dependent upon interiorities, we could think of “Yana” (in the left side seeing from inside the diagram) as an exterior object that reflects light but has no light of its own. We can think of it as depending upon “Yanan” which is self-effulgent and its own self.        

In other words, “HANAN” would correspond to the “Individual” dimension “URIN” to the “Plural” dimension, “ALLAUCA” to the “Interior” dimension and “ICHOQ” to the “Exterior” dimension. We must understand that the correlations are not clearly stated in the way Ken Wilber inductively found them but that they seem to be present in a different -perhaps experiential and relational- manner of intuiting them. This would mean that “integral level” or “integral stage” findings are not necessarily limited to a post postmodern cultural milieu and that the universality of the basics now appreciated in the Integral Model could have been perceived and surfaced in other (even pre-modern) cultures. This would also mean that cultural and developmental stages can be sufficiently fluid rather than so distinct that certain universal elements of wisdom (elements for instance pertaining to how reality is structured) can be revealed, intuited and modeled. This would also mean that some other elements of a universal wisdom (perhaps encrypted within “myths”) already discovered by the Quechua and by other pre-modern cultures are perhaps not being recognized as they might be interpreted under modern, post-modern Western “lenses.”

An interesting symbol that could be studied and which likely encodes a deep, universally valid wisdom is the so-called “Tawa Chakana” (the four-sided “bridge,” also popularly known as the “Andean Cross”). It depicts an empty center, dual symmetry, four sides and each side has three “stairs” representing the three “pachas” or worlds. In it, levels of circles contain squares and squares contain circles. Its construction is considered to lead to a fractal image that can repeat itself unendingly and an Andean way to “square the circle.”  Mr. Javier Lajo (author of Qhapaq Ñan: The Inka Path of Wisdom) has produced a very interesting study of this symbol whose origins relate to the Tiwanaku culture but probably extend more than 5000 years into the past.

A Semi-quadratic Representation of Quechua-Andean “Cosmovision” drawn by XVII Century native American chronicler Joan Santa Cruz Pachacuti Yamqui Salcamayhua:

A large version of this drawing is found in a modern exhibit inside the (so-called) “Temple of the Sun,” the “Coricancha” (which actually means “shining enclosure”) located in the City of Cuzco and which is the central sacred site with power (Waka) of the Tawantinsuyu and from which the four living regions or “Suyus” of the empire as well as radiating “Ceques” (perhaps similar to “ley” or energy lines) originated. 

This representation has upper, lower, right and left sides. The source of unity within diversity is suggested in the upper side where the supreme (likely non-dual) deity Wiracocha Pachayachachi is depicted as an ovoid shape in touch with a five-pointed cross perhaps related to a perfect Yanantin or complementary relation/identity of opposites.

The right side (Allauca) has the visible Sun (Inti) and the left side (Ichoq) has the Moon (Killa). This suggests self-effulgence and dependent reflection; the Interior Life and its dependent, object-like, Exterior reflection. As shown in the “Quechua ‘holon’ diagram” before, there are other elements inside the four sides/ quadrants/suyus but the lower side depicts the “collca pata,” which can be understood as a deposit and as a network of multiplicity.     

Sources

Literature Professor Aliza Yanez and her course on “The Andean Mythical Universe” showing me the elements within the “suyus.”

Mr. Intip Megil Guaman Pacary http://templo.tawa.free.fr/Illa/IllaContenido.html

Mr. Juan Nuñez del Prado http://www.tawantin.com/en/index.htm

Exhibits inside the “Coricancha” (“Temple of the Sun”) and site museum in Cuzco, Peru.

Conversations with shamans at “The 2007 Heart of the Healer Foundation Seventh Annual International Gathering” in Pisaq, Peru.

Ceremonies and conversations with shaman Pedro Condori in Cuzco, Perú.

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http://www.ifeanet.org/publicaciones/boletines/31(2)/153.pdf

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