Always Learning: Refinements in Our Knowledge

I just returned from a magnificent, if challenging, trip to Peru with a wonderful New Apu wilkanusta Veronicagroup. During that trip, as always, I learned new information and received refinements of old information about our practice as paqos and the tradition in general from Juan Nuñez del Prado and his son, Ivan. Since I cannot write directly to all my past students, I am hoping to inform them of this information here. Of course, I hope everyone who practices the tradition, former student of mine or not, benefits from this information.

The refinements and corrections mostly involve the chunpis. First, let me say, that this word is commonly spelled two ways: chumpi or chunpi. It depends on what school of academic thought and which dictionary you use. I spell this word with an “n”: chunpi.

The first correction I would like to point out is that Juan insists that we not refer to the three eyes area in any way as a chunpi, not even as a “quasi” violet belt for convenience sake. There are only four belts, and this area is simply an energy center comprising the three eyes. While you pull in violet light here at the end of the Chunpi Away karpay, the color of this belt, as I have always stressed to students, is the color of your physical eyes. Also, there is no cone here, as there are in the other four belts. Instead, there is a seqe (energetic cord) from each of the three eyes that converge in the middle of the head and then curve down as a single seqe to meet the spine at the top of the spinal column.

For the other four belts that do have cones, Juan informed me that the old paqos called the cones “horns.”

As you know, each chunpi is associated with certain colors, elements, energetics, and capacities. While the silver chunpi at the throat is generally about communication, it’s main energetic association is with thought, or yachay. It is when thought and knowledge are put into action as a capacity that we then identify the gift of this belt as rimay (speaking with integrity and personal power). Simply put, rimay is yachay in action.

An interesting tidbit of information about the  Chunpi Away karpay came up that I had not heard before:  The gold and silver energies that are drawn back over the Joan's mullu chunpisskull with the yanantin mullu khuya are actually fields of energy, one gold (on the right) and one silver (on the left). The fields cover each side of the head, but as you draw the yanantin mullu khuya back over the skull and toward the neck, these fields narrow into cords/seqes. You then cross the gold and silver cords at the middle of the neck and pull them down to the base of the spine.

In addition, another small refinement is that when doing the Chunpi Away karpay, as you move up to the next belt area to weave it, you pull the energy of the belt below it up with you. So, for example, as you finish weaving the yana chunpi (the lower belt at the base of the trunk of the body), you pull the black energy up to the belly and then change to the kinsantin (3) khuya and weave the red belt. Then you would pull this red energy up to the heart and change to the tawantin khuya to make the gold belt, and so on with the remainder of the belts.

Finally, as regards the chunpis, the mulla khuyas (five stones you use to weave the chunpis) are also considered to be a lloq’e misha, a misha of the left side.

Your primary misha also has an alternative name, which is misha qhepi (or, as Ivan spelled it, khepy), which literally means “misha bundle.” Since misha means “sign” or “symbol” the misha qhepi would be, quite literally, the “bundle of signs/symbols” that you are a paqo.

I specifically asked  Juan to discuss the willka energy—black light energy—a bit more, since not much is known about it or taught about it (in my experience). The willka energy is that of the yana chunpi, or black belt. Beyond that, Juan described willka as the highest nature energy, higher than huaca/waka energy (sacred energy). It is, he said, the “most sacred of the sacred.” In addition, it is the most pristine energy of nature, and it persists in nature wherever it is found no matter what happens at that place over time. In fact, willka is the natural sacred energy that infuses places identified as healing sanctuaries (such as Wanka in Peru, or perhaps Lourdes in France, etc.). And, of course, you can produce willka yourself. Whether you experience it in nature or generate it within yourself, when you touch willka energy and work with it, it can trigger visions,  bring to light information you did not previously have, and reveal to you what is inside you (your state of being).

Finally, even though I call the Andean tradition a path of conscious personal evolution, Juan stressed that personal growth is never mandatory. Every human Celebrating you compressed AdobeStock_73874996being makes the choice to grow or not. As Ivan said, you can have a perfectly great life at the zero level as a “natural” human being. However, if you do choose to grow and to climb the stairway of the seven levels of human consciousness, then it is important to be able to know when you have achieved the next level. Juan described one way of knowing: You have reached the next level when your three powers (munay, llank’ay and yachay) are all expressed at that level. In other words, if two of your three powers are fourth level, but one is still being expressed within you at the third level, then you are at the third level, not the fourth. Only when all three powers are being expressed at the same level can you say you have achieved that level.

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6 thoughts on “Always Learning: Refinements in Our Knowledge

  1. Hi Joan. Great Post! Nevertheless I think that there is some mistake. In my understanding the color of the field/cords is as follow: in the case of the hemisphere the colors are gold on the left / silver on the right and then cross in the neck (confirmed by Ivan).

    The middle side (Chaupi) is to work with human energy. However, as you well say, the initiation (chumpi away / ñawi kichay) is done with the misha on the left side (lloq’e). You use a misha on the left side because you are activating this whole system. You are opening the points through which you can enter. With the initiation (chumpi away / ñawi kichay) you are not only opening the outer part, but you are opening the whole cone and the root. That is, in doing so it is penetrating beyond the skin. It is then like the piggy bank mickuy but for the other side. Before with the chumpi away ñawi kichay, we knit the suit and here we are cleaning the suit inside. The huchamickuy is on the right side but opens the doors to the middle side that is: to the social. The chaupi creates a tissue on the outside that is the fundamental thing but in doing so It’s waking up the cones that already cross my body. Then it makes sense because that misha is doing a job that is under my skin. Because not only activate the openings I also activate the roots. So if I activate the opening and the root that is generating or awakening the cone. It’s a bit going in the direction of the left side. what we have done up to here(lloq´e exercises) follows the whole course of the middle side but works neatly with each of the centers. One is called chumpi away and the other ñawi kichay that is what we really are doing now because we are truly cleaning every ñawi.

    I hope this has been helpful and in case of any error please correct me.

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    1. I will double check, but have in my notes and have always heard silver is on the left, gold on the right. Thank you for your comments. Yes, I agree with your explanation and believe it to be in line with what I have written and what I teach. Juan just happened to mention that the mullu khuyas are considered a left-side misha and that was new to me, and I see how it works energetically. Blessings!

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      1. Thanks Joan. For all your Work. It would be great if you could confirm it. I have consulted with Ivan again but he has not answered me yet. I know that your work is aligned with what I mentioned about the misha but it was good to be able to order my notes and share them and in the process to know your opinion. Check in the bibliography that I have and everything indicates how you have indicated it. In addition to other references that suggest the same with Jenkins. thanks you!

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      2. I have confirmed via my most recent notes (from recent trip to Peru, directly from Ivan’s discussion of it) and old notes that the silver cord/field is on the left and gold cord/field is on the right.

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