How Can I Be A Waitress At A Strip Club

ILLA: THE SEED OF DREAM

What follows is not especially Kallawaya but for the entire Andean world and its cultures. Of course, as a man Andean ( runa), the Kallawaya is also strongly influenced by the cosmological own vision to the Andes.

Andean traditions are based on an agrarian calendar marking the sacred festivals. Two cycles are taken into account in calculating the calendar. The first is the solar cycle, which summarizes the solar chakana two degrees and the second lunar cycle is in turn represented by the lunar chakana three degrees. When we observe the solar chakana shows that it forms an eight-spoke wheel whose hub, Taype is empty. Each end of these rays is a sacred Andean feast. In the drawing below, we can see the correspondence of the angles chakana with the eight sacred festivals.

In this drawing, the names of parties are Andean language Aymara. We are currently December 21, which is sacred in our calendar at the summer solstice, mid-Andean. For all the natives, December 21 is the feast which celebrates the abundance. In Quechua, this celebration is called Capaq Raymi or Feast of solar power . In those days, you went past the mummies of the Inca emperors to walk in the sacred city of Cusco - name meaning navel (the world) in Quechua - to drink and commune with them. We also collected the ashes of all sacrificial places to throw into the sea, make the god Viracocha.

Many sacred principles are associated with this festival, which is also for us, as in the northern hemisphere, the time of year when the night is longer. Previously, it had chosen the date to celebrate the famous Inca initiation Warachikuy, by which they passed from adolescence to adulthood (15 years), just as the sun this time of year mature.

But that leads me to speak today of 21 December is another aspect of this feast, something which now, with the influence of the Gregorian calendar and the Christian holidays, is no longer celebrated December 21 as was the case in ancient times, but on January 24. I refer of course to the feast of Alasitas , which means "buy me".

That day, we celebrate the abundance by honoring a little god named Ekeko, an equivalent of the Greek god Eros. The Ekeko is a deity to own the local sphere of Bolivia, is not found in Peru, for example. He is a god of fertility and abundance, represented as a dwarf and easygoing boy, loaded with food, bags seeds and all that men and women may need to live. Ekeko is also responsible for receiving all the wishes represented by illas , amulets representing in miniature what you would get in the coming years. A legend unites closely Ekeko Kallawaya our culture, since it is said that Ekeko would be nothing but a Kallawaya entered history and deified for its efficiency and kindness. Thus we speak of Portuga Zamora Idol Kiko, a character originally from Curva, magician and prophet of very small size that would have given its name the Andean god Ekeko. That there are all sorts of illas or amulets in the Andean world ( Yapu illa, illa Ampara uywa illa, illa qala, Mullu illa, illa wayruru, kuti wayna illa, illa dry, warm illa , quta illa, etc.) and it is likely that the Kallawaya Curva we speak Zamora was a kind of Runa illa, a person amulet, you might say, whose energy was lucky enough to to enable it to help other people fulfill their wishes. To define what a illa an amulet , we could say that this is an attractor of energy that can be made of stone, bone, color, plants, seeds or even, we have seen, people with healing powers. In the tradition Kallawaya the term amulet is rather expressed by words or Khochqa waqanqui. There are two kinds: Illas themselves that are tiny representations of a wish and Sepjas, whose constituent parts are much more symbolic. According to the worldview Kallawaya the Machula or deified ancestors, relate to their ponchos all kinds of symbols which directly inspired the amulets Andean doctors. Obviously, the source of a Sepja , whose origin dates back to some very ancient times, there is a shamanic vision itself has had its Kallawaya Machula .

Evo Morales, President of Bolivia, is in the hands of Ekeko representation.

Anyway, La Paz, around January 24, we set specific markets where we can provide in illas. It is probably this aspect merchant who gave his name to the festival of Alasitas " buy me", in same time as the term is not unlike the principle cosmosophy Andean reciprocity . All these objects are small representations of homes, livestock, engaged or even credit cards and wads of banknotes. Once acquired these miniatures or illas, preferably January 24 at noon, they had it blessed by a priest and a shaman (or yatiri Kallawaya ), before presenting them according to Ekeko the prescribed rites. The Ekeko is the master and the guardian of illas. must see in this shop and folklore somewhat distorted symbolism and practice some simple Andean shamans have nonetheless managed to retain the meaning. December 21, as party of illas or illa raymi, is an implementation period of the wishes and dreams, not only individual but also collective or cosmic. The dream, aspiration, desire is seen by the native image of a seed implanted in the universe that pachasophique so there is fertilized and made the transition unmanifested stage manifested. However, the catalyst of this whole process is illa.

Although this design is general throughout the Andean world, I would note, to end this short presentation, Kallawaya that have their own illas , created from ancient symbolism and special ceremonies for this purpose. The illas and sepjas prepared and blessed by Kallawaya are reputed to be particularly effective, given the exceptional continuity of tradition and the high esteem in which they enjoy throughout the Andean world, from as far away time the Incas, and long before, the Tiwanaku culture.

Mii Shana , Kallawaya amulet in the shape of a cube. Fringes represent the magical power of the hand.

In summary, Illa is an invitation to the fulfillment of dreams. The Andean Man, the runa must be the bearer of dreams and implement them by fine for the Pachamama, as we do other Kallawaya even today. You learn a lot of his own aspirations when you are actively listening to the dreams and that is why the Andean cosmic vision assigns a sacred holiday special recognition and implementation of dreams. Formerly celebrated on December 21, this festival is now held on January 24.

Online Ftv Mid Night Hot

A DOCUMENTARY OF UNESCO

I knew this video in English. The French version is shorter but it is a good introduction to our culture, with many beautiful pictures.

Snl Fart Hort Commercial

Risal.info not want me to reproduce here the first lines of one of his articles. We guess without difficulty that this topic is of vital importance, both politically and spiritually, for our Andean crops. Mama Coca is a goddess. Mama Coca is not a drug. Mama Coca is immensely generous and kind to good men. ¡Mamita Jallalla Coca Jallalla!

According to a prophecy Andean coca leaf is indigenous to the strength, life is a spiritual food that enables them to make contact with their gods, "Apus, Achachilas Tata Inti Mama Quilla, Pachamama. " While their enemies, coca creates madness and addiction ...

For centuries, coca has been considered a miracle plant endowed with extraordinary virtues. Until Westerners begin to extract the cocaine. The panacea was then transformed in Lethal Weapon. Politico-economic interests have taken over the controversy and penalized the sacred plant, ordering it to disappear.

When the English conquered the Andean societies, they found that coca was grown and attributed to her magical powers. She was intimately linked to religious customs of indigenous peoples. According to legends handed down from generation to generation, Manco Kapac the child "elected" the Sun God, had brought the coca men of the Altiplano . Its leaves were used as offerings to the gods Nature. It is also deposited in the mouth of the deceased so that they receive a better reception in the afterlife. If the use of coca, outside this mystical-religious context, long remained the privilege of the sovereign and Inca nobility, its use became widespread very quickly at the time of the Conquest. The Spaniards did not believe in the virtues of the wondrous plant. They suspected a work of the devil, because the role she played in religious ceremonies of the conquered populations. A board meeting in Lima forbids its consumption because it was considered a pagan custom and a sin. But the Spaniards quickly changed conduct, noting that the natives, they were deprived of coca were no longer in condition to perform the work they required them in the mines. So they decided to distribute the leaves three or four times a day. They also gave short breaks so they chew the "balls" of their precious panacea green leaves. Until today, coca has retained its importance among indigenous peoples, and there are still traces of religious veneration in which it underwent the same time for its healing and nutrition has been scientifically proven.

The natives always carry with them a small bag of coca leaves (called chuspa purse), and a piece of paste made from ashes of plants "llujkta. They mix a handful of leaves with a little ash, and then they chew quietly, in secret a lot of saliva. Once ingested, the juice of the coca mixed with saliva, produces its effects slowly: decreasing of the momentary feeling of hunger, cold, fatigue ... This explains that coca is consumed high levels in people living in very difficult conditions.

Coca leaves are also used for "yatiris" (those who know) to do much of their spells and their omens. Throwing coca on a conventional fabric "haguayo" prepared for this purpose, they claim to uncover the thieves and lost objects. (The rest of the article is here )

Advantages Of Turboprop Aircraft

MAMA COCA MOTHER EARTH DAY GIRLS

The August 1 is the kickoff of the festivities of the Pachamama that will last the entire month. The Kallawayas and have many other yatiris travail pendant cette période et la rue des sorcières ne désemplit pas. Pour fêter ça, voici un chant rituel kallawaya en langue quechua :

KKOCHO A PACHAMAMA

Suttiquita aisarispa

qaillaicamuni, Pachamama

Yawar qonqorlla suchuspa

chaijatamuni, Pachamama

qori qaqa, k'uichi ppacha

qoillor ttiquita, Pachamama

Imantintin munainiyoi

may tucuy ricuj, Pachaqaman

Janajpacha k'anchajqocha

kollke Aquilla, Pachaqaman

Inti kkoñi causaitapas

aipullawaicu, Pachaqaman

Unu para qarpatapas

chchajchumuwaicu, Pachaqaman

Ama yareqai WATAP

chayamuchunchu, Pachaqaman

wajcha wawaiquicunata

ricullawaicu, Pachaqaman.

SONG TO PACHAMAMA

point your name

I approach you, Pachamama

bloody knees I come to you, Pachamama

Spreading flowers lilac

I bow before you, Pachamama

Peter Golden, garment rainbow sky

Blossom Star, Pachamama.

powerful Lord who contemplate everything, Pachaqaman,

Lake of Heaven,

silver chalice, Pachaqaman

Give us the warmth of the sun

who gives life Pachaqaman.

Sprinkler us your rain water

Pachaqaman,

that does not come from years of famine,

Pachaqaman.

And your children orphans,

not forgotten, Pachaqaman.

How Much Is A New License

Toe Hurt After Pedicure

PACHA MAMA


LAM: Mother, Mom, Mother, respectable woman, a woman who has or had children.

Pacha: Earth, soil, location, region, country, space, world, cosmos, events, everything. Just as the Christian heaven is not reducible to heaven cosmographic, we can limit the PACHA MAMA tellurism solely to land and geological and palpable. In the Quechua language, it is also not named Pacha but jallpa . The PASHA, the land in question here has a deep meaning much larger, which also includes the visible aspect of the event. In his book Culture Callawaya (1963), Enrique Poblete Oblitas emphasizes the proper nirvanic earth in mystics Kallawaya. " The holy land is the nirvana of Kallawaya, where are the supreme bliss, peace and pure love that the world does not know. By his death, the Indian, he was noble, is deified . It becomes mountain, lake, river, forest. " Jallpaman chincaicapunmi, "it got lost in the land" , that is to say, after having lived his personal life, he identified himself with the Pacha Mama, the virgin soil, turning in her womb, the belly of the Goddess. Manqa Pasha the underworld, also called ukhu Pacha, is not the terrifying world filled with demons What depicts the Catholic missionaries. For Kallawaya, rather it is paradise. And the superior man, when he dies, turns into flower, mountain, lake. He becomes one with the Goddess.

PASHA: The Goddess is also the synthesis of three worlds. PASHA is the term also referred to these worlds in the Andean world view: Alaj Pasha, the sky, the earth literally from on high; Aka Pacha , literally the land of here and finally, Manqa Pacha, the underworld. The latter, as we have seen, was demonized by a Christian understanding undue. But it is actually the world of germ which is still not happened, principled, latent, unmanifested. It is also the place that welcomes us when we die, the belly of Mother Earth, her stay blessed. Therefore, the Pacha Mama is not only the Goddess of life, but it is also a deity of death, particularly in its designation of Antor . In his dictionary of mythology Aymara (1999), Mario Montaño Aragón, who also spoke of nirvana LBS , poses a dual equation for the Pacha Mama: Time + Death = Earth (world) + Life. Earth (world) + Time + Life = Death. To be understood in its full extent, this double equation require a careful study of indigenous conceptions of death, but this however is beyond the scope of my presentation.

PASHA: So far, the etymology of the word evoked especially concepts related to space. However, PACHA also means time, time, eon, cycle, fixed point in history, all together. The Pacha Mama is indeed the Earth Mother, but it is also the Goddess of the entire event, the Goddess of Space-Time. The time which we refer here, however, is inseparable from the world, so we should rather talk to her about "time-world." This is not an abstract time and isolated. Note that in the Andean world view, space and time are absolutely inseparable and that the entire organization of the indigenous community is imbued with this conception. The concept of health depends also, it being understood in a holistic, contextualized in a set with all the ambient environment, including community and social life. To mark the idea that it is the All, the whole event, it gratifies the Goddess of expressions such as Jinantin pachaptiksi yukuchunku , "from one extreme to the other of the universe "," confined to one another. "Or again: Jinantin Tiksi Muyu Pasha " whole face of the earth, "" Everybody sensitive ".

The cult PACHA MAMA is lost in the mists of time and we find abundant traces in the Tiwanaku culture. It often represents the two heads, one for life and the other for death. Sometimes, but More rarely, it has three faces, representing the three stages or three worlds. It also takes the form of a Virgin and Child, this sole image in uniting the masculine and feminine principles. But although the fertility goddess par excellence, the Pacha Mama is not, in the Andean world view, equated with the creative principle itself. This role is rather devolved, for example, the male deity Viracocha, the indigenous Andean equate simply to God, or even at Pacha Tata, the male equivalent of the Goddess, her husband and brother. In the language of esoteric Kallawayas, called TATA KAMAÑITO PASHA, the Sun God as the Incas called it NRTIs. As for the Goddess, Kallawayas give the name of PACASMILI. The function of the cosmic PACHA MAMA is to protect and nourish. Unlike other deities, most distant and unconcerned Affairs human, the Pacha Mama is a goddess of proximity, immanent, close to its worshipers. A real mother, although not without some terrible aspect. She is the love and attention par excellence and the Indians make him well. Have you ever heard of Pacha Mama? Their devotion and faith is simply extraordinary.

Since the arrival of the Spaniards, who tried to extirpate idolatry , worship to the Pacha Mama was often disguised in the form of a Christianized adoration of the Virgin Mary. By its nature LBS, it is also equated with the Black Virgin of old Europe. We speak of disguise, but it seems that beyond the superposition of simple symbols and syncretism, it is in reality the most perfect symbiosis. That's why there are names designating the Aymara PACHA MAMA by words as evocative as Wirjin Tayka, which means Virgin Mother. Other expressions such as Holy Land, holy virgin soil appear frequently in the prayers and invocations addressed to him, which does nothing to deprive its indigenous character and pagan.

PACHA MAMA PACASMILI, is the goddess of nature, mother earth that feeds us and breastfeeding, which gives us life and happiness. She is the most beloved deity in the Andean world, not only because she is our mother, who assist us throughout life, but also because it gives us eternal peace when we die, we are allowing in within it. Even Kallawayas, for whom the sacred mountains and Machula have a hierarchical significance greater than in the Aymara spirituality, the Goddess continues to have a fundamental and major. It does not pass the day without the Kallawaya pray fervently.

By PASHA MAMIT are the nearest forests, sources, fruits, animals. By PASHA MAMIT are heat and cold, clouds and snow. The PASHA MAMIT is everywhere, in everything, on the surface of the earth as well as in its depths. Thus everything in the universe has the power to speak and is filled with his life. Minerals, precious stones, lithic formations, clays, llamas, rabbits, guinea pigs, toads, lizards are the essence of PACHA Mamit. The mountains, lakes, flowers are part of his life. In the Andean world, where nature is fond of enormity and beauty, the Pacha Mama sings the grandeur of his perpetual presence. And we, Kallawayas, we hear her singing in that of birds, deer in the rut and run-off water in the silent speech of the leaves of the sacred COCA LAM and the murmur of the wind.

Everything that exists on earth as good and useful, anything that gratifies the ear and sight, everything is love and affection, all that is nourishing the Pacha Mama.

But if PACHA MAMA PACASMILI, is the great protector, the god of origin, which manifests itself as the creator of all beings is TATA PASHA. Strictly speaking, the Sun God or KAMAÑITO, is the husband and the brother of the Goddess. It is in the sky, in the ether ( janawin in our esoteric language). It certainly gives warmth and life to all beings, but it seems more distant celestial busiest business and non-objective, more esoteric, too. PASHA without TATA beings would not exist and would be a PACHA MAMA Goddess of sadness as she passed her time forever mourn his loneliness. That is why in their prayers, invoking Kallawayas PACASMILI first and second KAMAÑITO because both deities are complementary. And we must not separate the lovers, is not it?

To further establish the position of PACASMILI in our esoteric doctrine, we can say that Kallawayas conceive the existence of three main deities are TUTUJANAWIN, and PACHAQAMAN UWARU KHOCHAJ. In the language Kallawaya, TUTUJANAWIN means "beginning and end of things," "Supreme Being". It comprises two opposite and complementary aspects that are KATUTUTU, the infinitely great and SIKUTUTU, the infinitely small. It is also called TUTU Nuki. There is fusion of opposites and Eclipse, the sum of all that exists and does not exist and beyond both. It is not given to human intelligence to understand it.

The second deity of the trinity Kallawaya is PACHAQAMAN, which means in the secret language "Supreme Day", "Supreme Light". Favorite son is just PACHAQAMAN KAMAÑITO, the Sun God. PACHAQAMAN also has two daughters: the Goddess or PASHA PACAS MILI MILI, better known under the name of Pacha Mama, OQO and the Goddess, which is the Moon. The two sisters are in constant struggle for the Moon Mistress jellies, cold rains and hurricanes. When he is thirsty, when hungry, when a heavy heart that the elements or threaten crops, Kallawaya turns to PACASMILI as Christians pray the Virgin Mary.

The third god, this is a kind of avatar, UWARO KHOCHA, who is the son of KAMAÑITO, son of the Sun. Its name means "one who walks straight. Always dressed in white and surrounded by light, it was in the distant past, sent to earth to recall the words of the gods and the teachings of love PACHAQAMAN: without caste or hierarchy, love you and banish envy and jealousy your heart. It UWARO KHOCHA who instituted the triple command that is still in force in the Andean world: ama sua, ama Llull, ama qhella , "do not steal, do not lie, do not be lazy." This ethical code is entered in the New Constitution of the Bolivian State, setting up Tata Evito by our president. Many centuries after this first visit to the men, UWARO KHOCHA after a bright appearance, incarnated in an Inca who took named Viracocha. Many legends describe this avatar as a white male. For the Aymara, the god Viracocha, God and white avatar, is said to have founded the holy city of Tiwanaku. A myth Kallawaya ensures that the spirit of Viracocha is now embodied in the sacred mountain AKAMANI TATA, which is MACHU.

PACHA MAMA: The PACHA MAMA unifies time and space. The past, present and future are born to her and return. It is the matrix universal and eternal. The great gods of the mountains, the "places" powerful and sacred, ancestors - Machula or Inca, demons and evil spirits, all are born to it, are monitored and protected by it. Man today too, so that all its property - land, house and animals - was born of her, was nursed by her, has grown with her, and he will return to it until his death.

PACHA MAMA has three different modes of being:

1 - Almost every year, it is the generative principle. It receives the seed and germinated. It is passive, receptive, productive and generous. She asks for nothing, she feels nothing, and man is free to sow, cultivate, harvest, according to the seasons.

2 - A few days ago where she is like a woman. These days are the first to the August 6, Dec. 29 and Jan. 1, the day of Saint John (June 24), Trinity (the Sunday before Corpus) and Holy Tuesday. It is then forbidden to work the land, under pain of death. For those days, the earth smells, it suffers from being processed materials. However, she receives gifts, foods, beverages.

3 - Once a year, during Holy Week, the land dies. For the peasant, his death is very real and terrible. During Holy Week, she can not control the deadly spirit called SOQA or demons that live in rivers and lakes, or the demons of hail, snow and wind, coming to steal the crops. (Rosalind Gow and Bernabé Condori)

link between the Goddess and men is a reciprocal relationship: she loves them and feeds them while men offer him love and respect, rituals and mesas , following its natural laws .

Bibliographie:

- Rosalind Gow et Barnabas Condori, Kay Pacha (Cette vie), 1999, sans mention d'éditeur .

- Mario Montaño Aragón, Dictionary of Mythology Aymara, op. cit.

- Oblitas Enrique Poblete, Culture Callaway, ed. Ministry of Education and Fine Arts, 1963 .

Replacement Casters For Baby Walkers

ici Je reproduis a text of Jean-Luc south are initiation. Il container has named d'informations useful to the understanding of the tradition Kallawaya. (Ka. Grover Quispe Tejerina)

Charazani, capital of the province Bautista Saavedra.

On Kallawayas, Burroughs wrote in 1959 in Naked Lunch: "By the way, there is a region in Bolivia altitude or psychosis are unknown. These mountaineers are sane that a newborn. I'd like a ride down there myself, before the corner is rotten through literacy, advertising, television and cars ... "

This region mists and mysteries is that of shamans and herbal healing experts ritual that I go for months, as well as Curva La Paz and Lagunillas. I count among them compadres, of COMADRES, godchildren, of maestros, of friends. Recently, discovering the books of the German ethnologist Ina Rosing, I realized that many of these friends and their relatives Kallawayas included in his studies as a "prestigious healers . I believe it, because that is the case of Don Victor Bustillos, Don Faustino, Don Marcelino, or even the father Don Fabian ...

My friend Don Victor Bustillos celebrates Saint John or the Aymara New Year, Piazza San Francisco to La Paz. (June 25, 2002, newspaper clipping)

In its totality, ethnicity Kallawaya should not exceed 8,000 to 10,000 souls. Charazani the provincial capital Bautista Saavedra, cradle of culture Kallawaya, is at most a small village of 700 to 800. It is located about 3500 meters above sea level, in other words in the valley since the region is dominated by the Cordillera of Apolobamba or throne, to nearly 6000 meters, between the sacred mountain for all Kallawayas: Tata Akamani.

The European community and some NGOs in the region since the mid-80s, have not yet succeeded, by their illusions of progress and development, has completely rotted the region, even if the danger is clear and that one feels that soon we will have so much wanted to help putting fertilizer on their land and antennas on the roofs of Charazani they have disappeared.

Petit path from Charazani A Curve Lagunillas and, to my place of initiation.

What has always made the originality and reputation Kallawayas healers is that they have formed a bridge between early Amazonian shamanism of Umasuyu , that is to say the World damp, dark, feminine and fauna of the jungle and Andean Shamanism of Urcusuyo , desert, mineral, masculine, powerful light. Their region is at the heart of a sacred geography and esoteric transited through which the Andean shamans for their initiation ritual and magic, midway between the world from above and one from below. If one refers originally Tiwanakota their occult knowledge, the knowledge they passed on from father to son, from the earliest times, constitute a lineage among the oldest in the world, if not the oldest.

A number? According to Dr. Alvarez Quispe, who has done much for their recognition by Unesco and is, itself, Kallawaya: 800 BC to the most recent date, and 15 000 years, if we take account of the dates match the astronomical alignments of Tiahuanaco!

could believe that, contact the Incas first, and subsequently Catholicism, knowledge Kallawaya drowned in the religious syncretism be lost forever. The fact is, however, nothing in the extent that syncretism is often a veneer. Andean Indians were never really Christianized. Thus, behind St. Barbara and St. Jacques, Catholic saints that Kallawayas related to lightning, we recognize fully the original deities whose Christian names are only masks, nicknames. Behind the Christian figure of the Virgen del Socavón , or simply the Virgin Mary, often found the Pachamama, Goddess of the Cosmos. The continuity of this tradition remains outstanding, although large parts of Kallawaya culture have been lost over the centuries, while other elements have entered it. Therefore, despite the new contributions which it has inherited over the ages, culture Kallawaya continues to preserve the customs and rituals that can sometimes go back thousands of years. This is for example the case of the sacrifice of Q uwi , already close to Tiwanaku culture whose medical knowledge, such as trepanation practices and many other elements, are perfectly distinguishable in the knowledge of shamans Kallawayas current.

View from Khjesasan Juncher . In the distance there are Curva. In the foreground, this very old stick Bound has rgent ( wara de mando ) Kallawaya me. It belongs to the community of Lagunillas .

Seen e since Khjesasan Juncher , my sacrificial place.

According to the interpretations and the language (Quechua or Aymara), the name of Kallawayas can mean "land of shamans "" inhabitants of the sacred land "or" drug carriers . But we have seen in a video on plants Kallawayas by Maestro Grover, etymology that may be a more obviously referring to the plant Kalawala which there are two varieties: the Inka Kalawala and Jatun Kalawala ("the great ). The latter, mixed with chicha or maize beer, a psychotropic effects, like the San Pedro, which grows in abundance between broom and muña, Valley of Charazani near the beautiful river and geothermal sources. There are some

Kallawayas likely to give you summaries lessons on plants and rituals. However, initiation Kallawaya is only accessible within this ethnic group, where secrecy is not an empty word (1). The only foreigners who, to my knowledge, received initiation Kallawaya are anthropologists Louis Girard, who died in 1966 and Germany's Ina Rosing, who has studied the symbolism of healing Kallawayas in the 80's and done a remarkable job of archiving and documentation. His books have been recommended in confidence by maestros who often do not read. They greatly helped me to accelerate my learning and perfectly illuminate all that I live here with my friends. I do not read Ina Rösing read as an ethnologist. I read as I listen to the word of Kallawaya and is probably one of the greatest compliments I can make.

Chillchata my servicio.

As these few foreigners, I received 7 March 2oo9, initiation Kallawaya. This initiation is very similar a sort of baptism or holy water and blood are important. It is also a passage by which one becomes a son of Machula and Pachamama. It allows me to find here a place like Aleyrac France. She attributes to me an area of magic on Earth Sacred Kallawayas and I gain by it, the ability to read the sacred leaf, the gift of understanding the speech of Mama Coca. My prayers are therefore more popular favor, as a parent hears the words of his son, more than any other child. I am very touched and very honored by this outstanding transmission, which allows me to really say in Quechua: Ka llawayan cani khjanchis koramanta ( I am the Kallawaya seven plants). I will never, of course, a small Kallawaya that bears his name, because I actually know few plants, where Kallawayas know their hundreds. However, I know how to make a mesa , whether white, gray or black. I now have my own place sacrificial on the narrow summit of the mountain sacred Khjesasan to almost 5000 meters altitude. His name is Khjesasan Juncher . I also have my servicio , which is the mountain region of Chillchata, lying on my left, when I turn towards the rising sun. When I uywiri , "one who creates me " as Kallawaya, the sacred place to which I am connected, my roots, my father's magic, my Machu , it is nothing less than to Tata Akamani itself. All these places I have been assigned by the maestro through divination in the sacred coca leaf during the initiation ritual. Even though I know Mama Coca decides so often, I am very impressed that my uywiri Akamani Tata is in person, the master of the whole Cordillera Apolobamba if enthroned top border of the sky, the most prestigious Machula Kallawaya culture. I enjoyed my initiator invites me to ask my French friends to make an offering to Aleyrac, my other sacred place, my uyuwiri the other continent. This is the implicit recognition by my brothers Kallawayas, all the work I did in France. It also creates a link of continuity, across continents and different shape.

I kept a small pebble Aleyrac. I had won three: one for the lake near the sacred shrine of the Virgin Mary Brown, one for Tiwanaku, one for a person, I knew footsteps. That person was me. I buried the little stone under the new place sacrificial Khjesasan Juncher and all the energy of all holy places has sunk into me, after burning the mesa of 24 platos. I know I have the hand of ice that causes freezing, I also know that my left hand is excellent and I can develop the expertise of the mesa Yana or "black healing" (2). Don Grover was already wondering to assist in its yana mesas, where my hands are useful for all inversions. The sacrificial place allocated to me is an incredible beauty. Although Ivan - one of the young son of Don Faustino - took photos and videos of a few pieces of my initiation, I chose not to broadcast images on the web and give these to my private archives Aleyrac friends.

Tata Akamani my uywiri , but also the main Kallawayas sacred mountain.

NOTES (1) The Kallawayas are in their home communities, extremely inhospitable and do not allow a stranger among them is long. They preserve their botanical and medical knowledge, with a zeal excessive and transmit their secrets hermetically sealed from father to son. (Labarre)

These natives are very hospitable and do not allow a stranger among them several days rest. (Paredes)

Kallawayas The normally reserved when whites ask them questions (Wrigley)

The most prestigious group of indigenous healers tones is known since ancient times in South America Bolivia is one of Kallawayas ... Even today, their training takes place and is transmitted orally to men only, by the wise older. (Goldwater)

Kallawaya In the group operates the social phenomenon of consciousness conquests magic, that the community tries to maintain a monopoly through the mystery and secrecy. Thus, the existence of secret as a method of social cohesion is a specific family Kallawaya . (Otero)

(2) We can not overemphasize the importance of hands in Kallawayas practices. As recalled by Ina Rosing, there are several kinds of hands among the ritualistic and each type of labor can develop its own excellence. Recently, commenting on the videos I've released, a friend of my internet wrote: "... the precision of gestures despite their apparent simplicity really impressed me. In an article on witchcraft (in Castaneda? within Wicca? my memories are confused ...), it was written it was that kind of traits that could recognize a ritual. (...) I'm just sensitive to beauty. "

As I understand it. This reminds me of one of the spells of Kallawayas and its underlying concept. In this formula, it lists the lineage and ritual leaders of the year for the community. In doing so, we constantly repeats the phrase "of hands "in Quechua Makinmanta :

hands of the master of the rituals of this annual cycle,

hands of the wise,

hands of Grover Quispe,

hands and Breakfast Cerf,

hands of good men,

hands of former Kallawayas ...

Watapurichejkunaj makinmanta,

Tukuy yachaqkunaj makinmanta,

Quispej makinmanta Grover,

Host-

Cerfj makinmanta,

Sumaj runaj makinmantaj,

Kuraj Kallawayakunaj makinmantaj ...

Makinmanta " of hands" is used in the sense of " behalf of" or "within the meaning of . Considered supreme, this formula is very common in the circle of Kallawayas where I live. On behalf of the whole line, I can pray, act, heal. Hands and talking about the formula is always the hands of a sage, a shaman, a servant of the holy places, a master of rituals. What happens "in his name " can not, strictly speaking, in his " name," but always "by his hands ": hands that prepare mesa, those who raise the brazier skyward and sprinkle the ground with eyelet and shell. So when they say Mankinmanta , we talk what happens, what is actually acted, produced "by the hands ." This draws attention to the skill of gestures, their depth, the presence that emerges, their magic.

(c) copyright text and photographs, Jean-Luc Colnot, 2009.

Is There End To Cubefield?

INTRODUCTION WHAT IS A MESA?

Mesas noten

The word mesa in English means "table". In the Andean shamanism, we can distinguish two families of mesas :

1 / mesa altar, made in the northern Andes, especially Peru. In the northern Peruvian Huaringas, this mesa is best known for the ritual form that most often accompanies the taking of the sacred drink of the four winds ( huachuma ). This a beverage extract from the San Pedro cactus, plant the fabulous lady who grows in the Andes. But far from the commercial hype Huaringas whose rites are being and causes, moreover, a loss of soul in many Peruvian traditions, there are Bolivia, northern Argentina, in the southern Ecuador and Chile, other variations on traditional ritual in San Pedro. Immune to the greed of esoteric tourism and its aggressive marketing , these variations, discrete, remain inaccessible. Until now, to speak only of my dear Kollasuyu (1), even if one finds easily Ayahuasca and San Pedro in all the shops of Market Street Linares witches in La Paz, it is always very difficult to meet the men of knowledge who have mastered the use, especially if you are a foreigner. Yet these men do exist. But by the shamans did not succumb to the siren song of the dollar value and are perfectly able, with great virulence sometimes protect themselves from the temptations which have fallen in some Peruvian traditions. The Mesa Nortena Peru, "Northern Table" as they call it, is the most famous ritual traditions related to San Pedro. She is also the most prone farms commercial, and probably not for this same reason, most effective, as it has become a common product of tourism consumption, directly accessible from the local travel agencies or foreign. The fact is that the mesa is designed as an instrument of power or an altar concentrating forces invoked. Flanked by swords and other weapons, it is a tool for fighting against demons and other spirits, sources of disease. In the region of Huaringas, where the 14 major holy lakes, each of which has special healing properties, the mesa Nortena is systematically associated with purifying bath ritual in the cold waters of the lake. But in addition to its healing properties, the San Pedro is also a plant master can communicate powerful teachings. Christianized his name indicates that, like St. Peter, the huachuma, or agua Kolla, has the ability to open the gates of paradise. This plant therefore holds the keys to access the spiritual worlds. From a German site , the pattern reproduced at the top of this article is a typical representation of the mesa Nortena, the best known example of the mesas of the first family, that is to say , mesas constitute a form of altar. The picture, meanwhile, exhibited a substantially different. The Mesa Nortena based on symbols and syncretic forces primarily male, like the San Pedro cactus hallucunogène, whose powers are male. Bellicose and representative of a whole arsenal warrior, this mesa is all verticality and momentum towards the sky. In comparison, another plant that is the centerpiece Ayahuasca, from Amazonia, is of feminine nature, which is why we often speak of the goddess Ayahuasca.

2 / mesa-banquet is the second type of "table" that we encounter in Andean shamanism. Rather, it is practiced in southern Andes, for the Aymara, Quechua, shamans of the Cuzco region or Kallawayas, who know at least three uses: the white mesa, the mesa mesa gray and black, the latter being most often kept secret, so that it denies its use, sometimes negative and applied to the rituals of death. However, it is necessary to remember that even the black mesa obeys the sake of healing. In this virtual culinary design of the mesa, which is actually the most common in the Andes, is not seen at all the ritual and the arrangement of objects in front of the shaman as an altar or a receptacle of cosmic forces. Instead, the mesa is no more or no less than divine banquet offered to the goddess, gods, ancestors or spirits. The ritual is a kind of divine cuisine and the mesa is also served with calm and reluctance, in order that the August guests have the time to enjoy and appreciate all the dishes prepared. In a book entitled Testimonio Kallawaya who is online on google, Don Severino, one of my friends from the street Sagarnaga in La Paz, Kallawayas among the best known and respected, gives several examples details of this mesa-banquet. As The Mesa Nortena , this practice is marked by syncretism between Catholicism and indigenous religion. It invokes the gods and goddesses of our pantheon sacred and the holy and Catholic saints. It acts in the name of the Father, Son and Holy Spirit. We see no gene in praying to God and the Pacha Mama and often our amulets are blessed by both the priest and the shaman. The mesa, or bet, in its second sense, is the offering that the shaman does so at their deities. It is a symbolic feast in miniature contains everything that the individual would serve as great, if not limited by economic means. There are small figurines of stones that are all amulets ( Illas ), like miniatures of metal called Chiuch . Esoteric symbols made of sugar are also arranged in a specific order. They are called Misterios or "mysteries". Also included in the composition of the mesa various kinds of seeds, colored cotton, herbs, healing land, incense, and to repel spells and curses others, products of crops, bits of starfish and shells, pieces of fabric, leather and fat of some animals, especially llama and feulles gold and silver, flower petals, not to mention the consecration alcohol, red wine, white wine and coca leaves encircling the sacred offering, all of which are by varies according to the divine banquet of the intentions of the offerer. Thus is, for example, the color of cotton and wool: Wool white for Pacha Mama, her husband and Tata Mallku Kunu. Black wool for sortillèges and malignant deities, red wool for the Taikai and Pacha Mama. Yellow for wool and Mallkus Achachilas. Wool orange for Achachilas the Awicha and Illapu. Green wool for the Pacha Mama, the Mamas and the Taikai. Color of lead spells detrimental to health. Coffee color for wrathful deities and the evil eye. Blue for the Mama Qota Lake Titicaca and for souls, etc.. The banquet is the mesa-type mesa that Kallawayas yatiris and employ the most in the exercise of their profession as doctors of souls and bodies.

_______

NOTE:

(1) Kollasuyu : From Kolla, healer, doctor, shaman, and Suyu , Earth. The word means so Earth Shaman and it is the old native name of Bolivia.

Mesa blanca

My Pa Drivers License Expired

susto & THE LOST SOUL

human soul, the Ajayu is composed of three parts: Jacha Ajayu, the great soul or major soul; the Qamasa, soul or intermediate Central and Jiska Ajayu, the little soul or soul minor. The soul is also the middle name Chiwi, the Shadow.

Other times, we divide the human being in physical body, astral body ( Juchui Ajayu ) and essential soul ( Athun Ajayu ).

The Jacha Ajayu is in fact the unity of the three souls, human health, his mental and spiritual balance.

The absence of Jacha Ajayu means death. The soul is neither the head nor the heart but it occupies the entire body, as explained in both Aymara yatiris that Kallawayas. It is the image person's body, its shape .

The Qamasa or Chiwi, central core or axial, has a habit of leaving the body by producing, if it does not return, loss of consciousness or amnesia. Its loss also causes serious diseases that can cause death or madness.

The Jiska Ajayu , soul or minor, may also leave the body (split), like qamasa . This happens when the dream. She wanders around the world, causing the images of dreams. She returned in the body upon awakening.

loss Jiska Ajayu or qamasa , or maybe even two - which is a very great danger - occurs when a person experiences great fear or suffers an accident. Those souls that are lost then remain at the scene of the facts. And for the person to recover and heal from his illness, it is necessary to seek medical advice native, a specialist known as the Aymara Indian name aysiri ( who destroys ). He is a psychiatrist whose intervention is native to the natives, all at actual fact. As a specialist all magic, the Kallawaya is of course able to do this kind of recovery, including through the ritual of the mesa blanca .

If the part of lost soul would not recovered, whether the Qamasa or Jiska Ajayu, it will remain at the scene of accident or fear, until this place goes into a young woman in the belly of which it will enter, producing the pregnancy that will enable the soul to be reborn, back to the living world without getting lost no more wandering. In other words, he is talking about reincarnation or, if you want to be more rigorous, ETERNAL RETURN. This is one of the reasons why the pre-Hispanic mummies are buried in a fetal position, in bags and envelopes representing the womb. Because for the Indian of the Andes, everything is reborn.

note that fear, fright, susto is an essential element for understanding the etiology of diseases in the magic medicine native ANY KIND. When he does not use the term English susto the Yatir uses the term indigenous catuta or cadjata . A person under the influence of susto cadjata is literally possessed by fear . In the language of Kallawayas the susto takes the name of mancharisqa. For the Indian, the emotion of fear is the richest source not only of etiological explanation of illness but also stimuli him to resolve his mental position to face life's problems. There is no doubt that the physiology of fear and their various events such as altered breathing, tachicardie, cold sweat, the urination or bowel movements are not perceived by locals as a psychological state but as a disease. Thus, fear acts as a complex element causing multiple and varied ills designated by the generic term susto.

may cause susto storm, lightning, lightning, thunder, earthquakes, accidents of all types, meteorites, eclipses, death, drought The presence of blood, physical danger, injury, scary or noisy events, darkness, mystery, dreams, omens, thieves, authority, sorcerers, hallucinogenic plants, ect.

Thus, susto explains many diseases of a physical, as well as others, purely magical. Therefore the treatment of susto is part of the magic medicine used by Kallawayas who says the idea that it is necessary to extirpate the body that host inappropriate for the patient recovers the well-being. It also considers, on other occasions, that the susto is generated by the temporary absence of the soul of the individual, so that the therapeutic action is to get back the lost soul to the body a strange phenomenon drove him.

Among the various therapies, other than the mesa blanca which is the most common use and action of the earth seems to occupy a good place. It pours alcohol and coca leaves to where the patient experienced the susto, spit three times on the ground immediately after having experienced a fright, we eat a little earth. Kallawayas also advise the bath ground. Observe that most of these procedures is a derivative of the emotional state suffered by the individual, so that healing practices are a repellent distracting the patient to dissolve the emotional state that he experiences. Other remedies are to vigorously rub the patient's body with flowers of broom or rosemary leaves. Or: the body is rubbed with a guinea pig living that we sacrifice then to observe the bowels. Once hunted susto or soul returned to the body, can also seal it by tying the ends of the body (neck, hands and feet) of small blessed cords, braided in the sense lévogire. The method depends greatly on the type of susto, its events and time elapsed since the origin of emotional shock.

Note on hallucinogens and susto :

Some time ago, Jean-Luc received the message from someone who is currently under benzodiadépine and is a very bad way, following a bad hallucinogenic experience.

Here's what she wrote:

"I met an initiator who guided me through meditative work and travel in Latin America with power plants like ayahuasca. That's when I felt a surge near the dragon's breath, many problems were resolved by a crowd of synchronicities and I experienced positive changes. Yet unfortunately for me and the following year was the collapse of my progress because of an overdose at a power plant in Peru. My guide shook me and knocked me back for the "trip" and it created a huge fear in me.

I separated this group work and came back home. Since that day I dragged neuroses as agoraphobia, fear of death, disease. I try to put his foot in the curry by chaos magick interests me greatly., Why your site magick instinct was a mine of information, and I also wanted to thank you.

This fear accompanies every step I take, makes me aggressive, constantly on the defensive and I collapse a hitch. As I told you the other day, I feel that all my fears buried m'explosent face. I am under benzodiadépine I therapy and think more and more I turn to a hypnotherapist, but part of me fears that this is still in vain. I made attempts with the personal talisman, theurgy and calling totem animals. I've had better but too short before the inevitable plunge into the state of fear. "

The response of Jean-Luc

" I have great difficulty understanding that a guide can lead you to South America, you do take hallucinogenic drug overdose and is not capable diagnose your illness and find the gestures and rituals necessary for there to be no consequences to that. For even I, who am not an expert yet native of magic, I have found you on the correct diagnosis. It is without merit because I am certain that for any native, not even a shaman, the diagnosis is clear and obvious. I have discussed your case yesterday with a friend of mine Kallawaya, offering him my diagnosis and it was immediately nodded. It is simply the "susto," the "fear", knowing that the "· susto" has a very specific meaning in psychoanalysis native. In this case we apply immediately a number of simple instructions. And if not where you take some time, a ritual known to all the natives as the "mesa blanca" should help to end the cause of your "susto."

In short, according to a native point of view, a fright you took away one part of soul that tends to remain on what happened before. It should be remembered that part of the soul. You need to re-stabilize and recover a mesa blanca. But unfortunately, you're far away, now, although there could also be able to work remotely. I bet you wake up more often than normal start, as if you fall violently in your body. This sign is not very good for that psychoanalysts are native shamans and is the mark of a stability problem of astrality in your body. What do you think? Would you like me to develop this notion of "susto" in indigenous? "

... This article is obviously dedicated to him.

Bibliography:

- La Piedra Magica , Gustavo Adolfo Otero, op. cit.

- Pacha Mama , Mario Montano Aragon, ed. Cima, La Paz 2006.