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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 .

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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.