INCA COSMOVISION GLOSSARY

Joan Santa Cruz Pachacuti Salcamaygua's XVI Century "Ideogram" of aspects of Quechua-Inca Cosmology and Cosmovision

A Brief Inca-Andean-Quechua “Cosmovision” Glossary

By

Giorgio Piacenza Cabrera

          The following emergent, semi-formal and semi-alphabetically listed glossary reflects my progressing understanding of Quechua terms stemming from a partly lost but also still ongoing Quechua-Andean-Inca “cosmovision.” From many sources of knowledge, oftentimes not in exact agreement with each other, I have tried to condense my own version. It’s intended to flow without a strict, specific order.

          More important than exactly defining concepts to the satisfaction a typical Western analytical mind, the less culturally contaminated Quechua people reveal a participatory way of being within a community of multiple relations. These relations define the self- identity of individuals and extend into all of forms of existence.

          The main idea in this “cosmovision” is to harmonize with Life (Kawsay Pacha) through various forms of practical and ritualistic exchange or reciprocity. An ‘energy’ and ‘presence’ is felt as moving through all beings from all possible worlds and it is quietly, simply and naturally revered.  Relationships (rather than an intense search for ‘oneness’ or for a transcendent ‘Other’ prevailing over multiplicity) are emphasized. While I do not over-romanticize all aspects of Quechua society and culture, I think that it does offer unique “pearls of wisdom” which may be part of a deeper, waiting-to-be-integrated-into-a-planetary-culture, esoteric knowledge.

          I believe that by quietly sensing the ‘mystery’ which allows living beings to maintain relationships (through the manifestation of opposite pairs) and also by seriously walking the path to wisdom suggested by genuine Quechua masters, we can experience valuable spiritual intuitions, inspiring us to transcend egotistical and selfish fixations and to surrender to the Sacred Source of Life.

Achachilas: Protective, elder spirits.

Alasita: Symbolic physical representation or prototype of a good.

Allin: That which is good.

Amaru: Serpent that belongs to the Uku Pacha but connects the three main pachas.

Amaru Runa: Literally means “serpent man.” This refers to wise men and women whose energy and awareness is capable of relating, connecting or threading across the pachas. The sinuous serpent energy is depicted as a “chakana” or three steps in a stair usually depicting the three levels of reality or three “pachas” of the Andean world.

Apu: Powerful lord.  A living, conscious, spirit of the mountain protecting and-or overseeing a community or “Ayllu.” Most known apus are male and some (like Mama Simona) are known as female. There are major Apus like “Salcantay,” “Ausangate” and “Machu Picchu” (meaning “old mountain”). There are major apus and minor ones and some have to be kept satisfied with ritual offerings or else they can harm the community. There can be competition among different apus. There also are more local ‘minor’ Apu deities often called “Awkis.” 

Awca: The ‘adversary’ or ‘enemy’ that always loses. It lurks in the center or “Chaupi” in order to challenge.

Ayllu: Community.

Ayni: Reciprocity. A main principle of life and the practice of fair exchanges of work, goods and services. It can occur along with an expectation of an equivalent return (wage wage) or without a specific calculation of how much is has been given and how much it is expected in return. It can only take place with that which is known. The exchange must also be ritualistic or done with feeling.

Camakin (or Camaquen, Camaquin): Power, universal ‘energy’.

Capaq: Superior, royal.

Capaq Ñan: The “Royal Road” and superior spiritual road that connected sacred temples. It is also a multi-purpose road system that interconnected the Tawantinsuyo.

Chacchar: Chewing coca leaves with or without quicklime or a similar alkaloid extracting compound.

Chakana: A log which separates two sides and simultaneously connects them by allowing us to cross. It is like a bridge. “Chakana” is a three-step symbol dating at least to 3000 BCE. It was found in “Caral” (the oldest urban center in all of the Americas). It represents the three main “pachas” (Hanan, Kay and Uku). The Southern Cross Constellation is also called “chakana.”  

Chaupi: Center or point of crossing from which living energy (Kawsay) pours forth organizing the Cosmos. A gifted shaman might travel across the “pachas” through this center. This center maintains the balance of the four directions. It is also translated as the nexus that both hides and shows itself.

Coca: Sacred plant used for ceremonies and to stimulate the organism. In its natural state it can be medicinal if properly used. It comes in two main varieties and originates in jungle-mountainous regions.

Cuti: Turn or change of activity between opposites.

Cuya: A stone with an intense and refined Kawsay.

Enq’a: The prototype of something. It is believed that everything has a prototype.

Inkaychu (or Illas): Small stones or natural objects with the form of plants or animals which are the prototypes of those plants or animals. If Pachamama leads you to find one, those plants or animals represented should increase in your practical life.  

Yanan: Bright, source. Might relate to the idea of “essence.”

Yana: Dark (not black), dependent, in love, servant.

Yanantin: Complementary, harmonious relationship between opposites or of parity. Love between complementary pairs. Ideal reciprocity. The completion of four sides, demarcated spaces or “suyus” (Hanan, Urin, Ichoq, Lloque) with the center or “Chaupi” (which maintains the balance) forms five positions.

Tin: A term that connects other terms, perhaps giving the sense of ineffable connection.

Tink: That which relates. Like “Kawsay” (living energy) it comes through the “Chaupi” (center). It may relate to a non-dual understanding of “Wiracocha.”

Tinku: Encounter.

Tinkuy: Encounter. Three in a proportional, tense confrontation and relation (symbolized with three well-formed Coca leaves, each representing a major “pacha”). A shared experiential ‘space’ or ‘time’ plus the creation of an original experiential ‘space’ or ‘time’ takes place.  

Tinkar: To throw a liquid offering to Pachamama before drinking it. 

Masi: ‘Equal’ or of an identical level. A companion, comrade. In relational terms it may approximate the idea of that which is “individual.”

Masintin: The supplementary relation among equals. It can be a competitive or cooperative relation between equals. Resembles the relation of parts sharing the same hierarchical or holarchical level in a whole.

Kawsay: Living energy or, simply, “life.” Its an infinite energy that forms and sustains every being and also the “pachas.”

Kawsay Pacha: The world or cosmos of living energy.

Kawsay Puriy: Integration with the living energy.

Sumaq Kawsay: Beautiful Life. An inspiring principle.

Hucha: Heavy energy. When the flow of Kawsay is blocked by humans “Hucha” can form. It can generate disease. 

Karpay: Direct transmission of living energy.

Kintu: Three healthy coca leaves gently held by to offer prayers and recognition to deities and to divine forces during rituals.

Pukuy: Physically blowing our finest energy with good intentions through the breath when offering our prayers toward deities during rituals. It normally accompanies holding a “Kintu” and blowing through it.  

Tawa: Four. Completion of actual things.

Tawa Chakana:  A symbol of interconnection. Four stairs and four-sided bridge. Each side displays the three steps depicting the three main “pachas.” It may show an empty, open center. The “Tawa Chakana” represents how the worlds relate and connect. It is sometimes called the “Inca cross” but it is a symbol that existed even before the Incas (the Quechua people) for instance in the pre-Inca culture of Tiwanako (tawanaco, Tiahuanaco).

Sisan: To flourish.

Suyus (of the Tawa Chakana): A harmonious relationship of mirror-like complementary pairs is a “Yanantin” which produces four areas and a center. Each of the four areas spaces or ‘partialities’ is an enclosed aspect of the “Tawa Chakana” and might (in a still imprecise way) relate with Ken Wilber’s concept of “quadrants.” The two upper areas are defined by the “Hanan” ‘principle’ and the lower two areas by the word “Urin” (“Urin” refers to a geographically ‘lower’ side and also relates to the “Uku” ‘principle’).

“Hanan” is superior to “Urin” but without “Urin” cannot exist.

The ‘right’ side (visualized from the figure looking towards the viewer) is considered “masculine,” and called “Paña” or “Allauca.” The left side is considered feminine and called “Ichoq” or “Lloque.” Once again, from the perspective of the figure looking towards the viewer, the upper-right side (let’s call it A) is symbolized by the visible, radiant Sun (Inti); the upper-left side (let’s call it B) is symbolized by gold, hail and the Moon (Killa); the lower-right side (let’s call it B’) is symbolized by a river and the lower left side (let’s call it A’) is symbolized by a lake and by mud. In these Andean “quadrants” there’s also a complementary, mirror-like, DIAGONAL relation between A-A’ and B-B’.  

While in the Quechua-Inca “cosmovision” there’s no clear-cut dichotomy between “good and evil,” the upper-right side is considered “Hanan-Hanan” and has a very beneficial connotation (the post-Spanish conquest, mythical hero “Incarri” who will bring a major over turn or transformation (a Pacha Cuti), restoring the proper order of the world (and who is also thought of as an Inca waiting within a mythical, perhaps real place called “Paiquinquin Qosqo” or “Paititi” for his turn to rule in the Kay Pacha) is often depicted in this side. Now, continuing with the meanings associated with the ‘sides’, the upper-left side is considered “Hanan-Urin” and has a beneficial connotation; the lower-right side is considered “Urin-Hanan” and has a somewhat ‘negative’ connotation. Finally, the lower-left side is considered “Urin-Urin” and has a very ‘negative’ connotation.   

Sami: Good life energy. “Kawsay” is “Sami” unless blocked and densified into “Hucha.”

Swirti: A spanish-influenced word for “Sami.” The propitious, beneficial, providential flow of “Kawsay” stemming from the center or “Chaupi” of the “Yanantin.” Since the arrival of the conquistadors, “Swirti” is believed to be on the side of white people.

Saminchay: A complete ritual gesture or, specifically, the ritual gesture of blowing into three healthy coca leaves.

Teqse: Foundation.

Tirakuna: Sacred spaces with particular names (a creek, a mountain peak, a slope, etc).

Illa: Bright or shining. Represents the inner and universal, limitless light. It is associated with “Jawa” or “Hanan” pacha. Temples and priests were adorned with gold or silver as they also shone with the Sun or the Moon.

Inti: The visible image of the Sun. A symbol of a “Hanan” (superior, sky) deity, probably representing a visible expression of “Illa” or the limitless Light.

Punchao: The first morning rays of sunlight and a physical representation of “Inti” inside the Temple of Coricancha.

Tawantin: The Totality made of four but with the addition of the center representing a 5^th position. This 5^th element may be akin to a non-dual center of all manifestation.

Tawantinsuyo: The name of what we now call the “Inca Empire.” It was had four connected regions specified spaces or “suyus” having their center (Chaupi) in the Temple of Coricancha (the shining temple) where rituals to the “Punchao” (the visible image of the Sun represented as a statue or physical object inside the Coricancha) were offered. It is in Cuzco from where “Ceques” or lines of living energy radiated.

Jawa (Hanan): Exterior. Radiating, giving order, abstract, in the open, higher, available. It associates with “Illa” (that which shines, light of wisdom).  Time-wise, it might be considered an origin of the past, perhaps (in terms of chaos theory) an attractor toward the past.

Uku: Interior, hidden. That which can give rise to emergence (as from inside the soil). Instinctive, possible, intimate, hidden, chaotic. “Uku” ‘energies’ are experienced with instinct. Time-wise, it might be considered an origin from the future, perhaps (in terms of chaos theory) an attractor toward the future.

Paiquinquin Qosqo (or Paititi): Is Cuzco’s “twin city;” a mythical or perhaps physically real and/or extradimensional dwelling ‘place’ of highly illumined inhabitants sometimes referred to as the “Paco Pacuris.” In a geographical sense, it centered in Peru’s Manu National Park but may connect with other parts of the world through underground tunnels.

Paqarina: Place of origin. Place from where civilization originated.  

Pacha: Time, space, world, nature. A level of reality (which in a Western, philosophical sense can be considered as having metaphysical and-or ontological connotations). Representing ‘time’, “pachas” regenerate each other cyclically and each of them exist simultaneously. The past and the future are always latent.

Pachamama: The living Earth Mother. Time and Space as an entire living entity.

Taripay Pacha: Time for recovering or finding our true selves.

Kay Pacha: A realm of actual, or ‘present’ experience. It constitutes a community of shared experience where other relations can take place. It it normally considered the physical world we know but, in my view, any world in which experience can be shared and actualized is a “Kay Pacha.” Every Kay Pacha is actualized by the relationship between the “Jawa” and “Uku” principles. The physical world we also understand as “Kay Pacha” is represented by a Puma. The idea of “Llankay” (work) applies to this active, relational realm. “Munay” (feeling, sentiment) and “Yachay” (understanding) should come together in this experiential “pacha.”

Hanan Pacha: Superior celestial pacha ruled by unifying, abstract ideas. Has been confused or simplified into the Christian Heaven. It may imply a principle, an ontological realm (like the Causal Realm) or an enlightened, superconscious awareness. It may simply refer to the sky and its associated deities. It is typically represented by a Condor. It can be considered as “infinite” and be represented by the exterior circle circumscribing a square in the “Tawa Chakana.” The idea of “Yachay” (understanding) applies to this pacha.

Uku Pacha: The interior, lower, underground “pacha” of possibilities. Has been conceptually reduced or simplified into the idea of the Christian Hell. It may imply a principle, an ontological realm (like the Physical Realm and the lower Subtle Realm) or a vital world of primal energies as necessary for manifestation as the organizing “Jawa” or “Hanan Pacha.” It is represented by a snake and by physical cave entrances to the underground. The underground is partially populated with nature-like physical and non-physical beings related to the Uku ‘principle’. Some may be dark creatures and some, like the “Paqo Pacuris” and “Amaru Runas” may be masters of wisdom in service to the “Kawsay” or universal living ‘energy’.  It can be considered as “infinite” and be represented by the inner circle circumscribed by the square in the “Tawa Chakana.” The idea of instinct and of “Munay” (sentiment, feeling) applies to this “pacha.”

Wiracocha:  One if the meanings of “Wiracocha” implies a certain understanding of the idea of non-duality. It refers to deity considered supreme above the rest and from which all other deities, beings, the ‘cosmos’ (I know it’s a Greek term) and life itself originate. “Wira” can be considered as “grease” and “cocha” as water, lake, lagoon or the sea. Since these naturally repel, bringing them together suggests that which can reconcile the repulsion that keeps opposites apart. The name “Illa Teqsi (or Ticsi) Wiracocha Pachayachachi” can be understood as “Illa” (Ineffable Light), “Teqsi” (the “foundation”) “Wiracocha” (that which can relate opposites), “Pachayachachi” (maker or creator of the world). One of the few recognized temples of the Wiracocha cult (a cult perhaps reserved to the priests, nobles, teachers in the Inca Empire) is in Raqchi, Cuzco. When the Spaniards arrived in Peru their God concept was naturally associated with “Wiracocha.”

“Wiracocha” also refers to a legendary teacher or civilizing master of wisdom that walked the land before the Spaniards. Some described him as bearded man and now white, beaded men are sometimes called “wiracochas.” Furthermore, there was an Inca called Wiracocha.  

Pachacamac: Maker of the world. Perhaps another version of the supreme “Wiracocha” found in the coast of Perú. It also constituted a multi-civilization and multi-archeological period oracle.

Nina: Fire.

Nuna: Soul.

Ruwal: The Great Spirit that controls all of the “apus” or the Spirit of all the apus. The Q’uero people believe that the “Ruwal” (or in Spanish form, “Roal”) created them.

Tocapu: 24 kinds of Inca geometrical designs perhaps representing four areas coordinated by an exchange principle. 

Waka: Sacred. A sacred place or an object that possesses sacred, spiritual force or presence. In modern Perú most people call “Waka” (or Huaca) pre-hispanic temples which have become archaeological sites. 

Paqo: He or she who performs rituals to commune with deities (nowadays called ordinarily “shaman”) and establish a good degree of reciprocity for the community. The Hampeq Paqo is a practical healer; the Pampa Mesayoq Paqo performs for Pachamama; the Altum Mesayoq Paqo is advanced and speaks to the greater apus and the beings of refined energy of the “Hanan Pacha”; the Altum Mesal Paqo speaks with the “Ruwal.”  Divinity is often expected to manifest in the form of lightning bolts and some paqos have been hit by them experiencing an initiation.  

Poqpo: A living being’s energy bubble.

Yacu mama-Sacha mama: Mythical serpent (Amaru) that continuously flows into the Hanan Pacha and down again into the Uku Pacha. It connects times, possibilities and actualities, inter weaving the three main ‘worlds’ or “pachas.”

Wasi: Dwelling place. Also, Man’s body and energy bubble together.

Willa: Eternal.

Some sources not in book format were inspired during and after ritual offerings to Pachamama.

Other sources not in book format were:

Mr. Pedro Condori (a Quechua “Paqo” or ‘shaman’ friend from Cuzco).

Literature Professor Aliza Yanez and her course on the Andean Mythical Universe.

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

“Representation and written explanations of the Inca cosmovision displayed inside the Coricancha Temple” in Cuzco. The source was XVI Century chronicler Joao Santa Cruz Pachacuti Yamqui Salcamaygua.

The 2007 Heart of the Healer Foundation Seventh Annual International Gathering in Pisaq, Peru.

Some sources in book format were:

An Introduction to the Semiotic of Precolumbian Andean Design by Zadir Milla Euribe.

Ayni by Carlos Milla Villena.

Camino Iniciático Inka by Juan Arévalo Merejildo.

Cosmovisión, historia y política en los Andes by Blithz Lozada.

Diccionario Filosófico Runasimi by Francisco Calderón Quillatupa.

Diccionario Quechua-Castellano Castellano-Quechua by Jorge A. Lira & Mario Mejía Huaman.

Hacia una Filosofía Andina by Mario Mejía Huamán.

Journey to Q’ueros by Elizabeth Jenkins.

La sangre del Cóndor: Chamanes de los Andes  by Mario Polia.

Qhapaq Ñan: The Inka Path of Wisdom by Javier Lajo.

Teqse: La cosmovisión andina y las categorías quechuas como fundamento para una filosofía peruana y de América Latina by Mario Mejía Huamán.