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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.