At a few of the Andean workshops I have taught, participants asked about using khuyas—stones charged with sami—or other instruments of energy work such as their misha (mesa) or even a feather or crystal to extract energy during a healing session. I always answer by asking a question: What are you extracting?

Their answers vary from energy blocks to negative energy to dark entities.

My response then is take them back to the basics of  the Andean understanding of energy. The bottom line is that, according to the Andean tradition as I have been taught it, there is nothing to “extract.”

Andeans (at least the paqos of my lineage—don Benito Qoriwaman, don Andes Espinosa and don Melchor Desa) view the kawsay pacha as streams of free-flowing energy. Sami is the highest “frequency” of this free-flowing kawsay. Hucha is kawsay that human beings have slowed down. Hucha is not bad, negative, dark, contaminating, or harmful. It’s just slow energy. So what is there to extract?

The primary technique for healing I have witnessed or learned about from the Andes is to “sweep” the poq’po to get hucha moving again. You know when you see a paqo moving his or her misha over a person’s body, usually moving it in downward strokes over the body? That’s pichay, which literally means “to sweep.” The misha is a great eater of hucha. Sweeping it over the body gets the kawsay moving again, turning that hucha into sami—free-flowing energy. That’s all. It’s that simple. You either sweep or strengthen the poq’po so it can more effortlessly absorb and radiate kawsay without slowing the kawsay down. So, there is nothing to “extract.”

Healing in the Andes is like being a conductor of a symphony. You direct the energies. You get it moving coherently. You help the person playing the instrument of their poq’po to keep more perfect time with the rhythm of the kawsay pacha. Your conductor’s baton is your intention.

That said, way back when I was first starting on this path, I spent time with a few women friends and Américo Yábar on the Island of the Moon learning about khuyas. Américo imparted all kinds of information about the uses of khuyas, what their shapes and appearances might mean and how to use them, and I passed this information on in my Masters of the Living Energy. Although I used the word “extraction” there once, that is not a accurate word choice. We are not extracting anything, even though we use all kinds of linguistic metaphors to describe getting the kawsay to move freely again. We talk about cleansing hucha, eating it, digesting it, pulling it, pushing it, unblocking it, and so on. Really, all we are doing is helping people get what is slow within them to move more naturally, which means faster.  You are helping them unlock their own self-healing potential, which is subject only to their will, not to yours.

If extraction is found in Peru, it likely comes from the Northcoast or Amazonian healing traditions, not from the Andes area.

Very simply, from the Andean perspective, kawsay either moves freely or it doesn’t. When it doesn’t, the reason is something in the person (fear, worry, judgment, etc.). While it is true that the person is responsible for invoking their will and personal power to heal himself or herself, it is also true that a healer may need to meet the expectations of that client. Expectation has a huge impact on the propensity to heal or not. Sometimes a client has an expectation that you must use gemstones, crystals, feathers and so on in order to heal them. However, according to the Andean tradition those things are not doing anything—only you are through your intent and your own ability to push the kawsay on behalf of the client.

I always joke that I don’t want to be known as the killjoy of the Andean mystical tradition! Joking aside, I am profoundly serious when I insist that students learn to interact with the kawsay pacha using nothing but their intent. I ask them to view everything outside of their intent as a “fetish.” Using fetishes—whether a khuya, feather or even the misha—can be fun, but they are  not necessary. Using them is a choice, and as consciously evolving human beings we want to make conscious choices. Once you can move energy using your intent, then you are free to do anything and use anything because you know you don’t need it but simply choose it. In this way you always maintain and act from your own personal power and you assist your clients to access and use theirs as well.

I believe in God, but not as one thing, not as an old man in the sky. I believe that what people call God is something in all of us. I believe that what Jesus and Mohammed and Buddha and all the rest said was right. It’s just that the translations have gone wrong.
― John Lennon

If you have read my book Masters of the Living Energy: The Mystical World of the Q’ero of Peru, you know that the paqos I interviewed declared themselves to be both mystics and Christians, without any contradiction. Their devotion to Christianity is not a relic of the Spanish Conquest of so long ago, when the Christian faith was forced upon much of the indigenous population. With the passage of time it has clearly become a choice. These paqos are not anomalies. Most paqos were able to quickly assimilate the message of Christianity. Some people take offense at that fact. I wonder why? Notwithstanding the brutal oppression imposed on indigenous Andeans by both the Spanish conquerors and the Catholic Church, if you delve into the mysticism of the Andes, you can quickly discern correspondences that would make aspects of Christianity amenable to the local population, especially the paqos.

Andeans called the metaphysical God by many names, most notably Wiraqocha (also spelled Viraqocha, and in both the “q” is sometimes a “c”), which means foam or fat of the sea. According to varying accounts in the anthropological record of Andean mythology, Wiraqocha arose from the sacred lake, Titicaca, and banished the darkness by bringing forth light. He then created the material world: the sun, moon, stars, etc. Wiraqocha had a son Inti (the sun) and two daughters (Mama Killa, the moon) and Pachamama (the material universe, sometimes also the name of the planet Earth).

He created human beings from stone, breathing life into them. There were other beings before humans, but because they defied or displeased Wiraqocha, he destroyed them through a great flood. After the flood, he created two new humans: Manco Qapac (which means “splendid foundation”) and Mama Ocllu (“mother fertility”), who founded the Inka civilization (and, according to the Q’ero, founded Q’ero). Then Wiraqocha walked across the waters of the ocean and disappeared. The prophecy is that a great white man, a god, would one day return to the Inkas.

If you know anything about Christianity, you don’t have to struggle to see the correlations to the creation of the world in Genesis, a book of the Old Testament. The God of The Bible and Wiraqocha share many similarities of action and intent, so it wouldn’t have been a stretch for the paqos and indigenous population to remain open to Christianity.

It is mostly aspects of the New Testament that bear resemblance to the beliefs of much of the Andes. I won’t report on all of them, but will highlight several significant correspondences.

In the New Testament, Jesus says to do unto others as you would have them do unto you. This, in the Andes, is ayni—the most fundamental construct of social and even cosmic law. Jesus also delivers three commandments. The first is to love God with all your mind, strength and heart. You can easily see how the three aspects of love equate with the Andean concept of the three human powers: yachay (mind, reason, intellect), llank’ay (the body, action, the ability to do work), and munay, (love grounded in will). The second and third commandments are to love others as you love yourself and to love your enemies. This requires not a sentimental love, but a love that depends on conscious choice. That is exactly what munay is: love under the power of your will. It is the willingness to love, even those who are very different from you. It is no wonder that the paqos and indigenous Andeans could see Jesus’s messages as aligned with the most fundamental of Andean beliefs. Today, Jesus, and Holy Mother Mary, are placed at that the top of the Andean hierarchy of teqse paqos (universal paqos). Jesus is seen as an apu, the Apu Jesucristo; and as Juan Nuñez del Prado writes, he is seen as the Apuyaya or Taytacha, the guardian of the universe. He is also seen as a sixth-level being, one who glows. It is said that the candidate for Inka who glowed was the one who was elected. Glowing is a hallmark of the sixth level of consciousness in the schema of the Andes, where there are seven levels that humans can evolve through, the seventh level being God in humans.

When Jesus was resurrected, the Father sent a new energy to humanity as his intermediary—the Holy Spirit. This is variously depicted as a tongue of fire or a dove. In the Andean tradition, the messenger between the upper world—the hanaq pacha—and this world—the kay pacha—is also a bird: q’enti, the hummingbird. The hummingbird also is the symbol of the Taripaypacha, the dawning of the age of the new humanity,  when human beings will integrate their yachay, llank’ay and munay to birth a new human who lives in perfect ayni. Q’enti is also the carrier of the Mosoq Karpay, the karpay, as explained by Juan, that is given only “by God to those people he considers appropriate to be carriers of the new capacities.” (See “An Andean Transcendental Anthropology” at http://www.giurfa.com/inca_religion.pdf .)

Other Christian practices would have seemed familiar to the Inkas and paqos. These include the Catholic practice of honoring  the saints, which would find its correlation in the Inka practice of the worship of the ancestors, most specifically the mummy bundles. One of the most obvious correspondences is the way Christians rely on priests as intermediaries between God and humans. Paqos take on this role in the Andean culture. In Christianity, there are sacred places and shrines, and holy icons and relics. In the Andean tradition, there are hundreds of wakas (huacas): natural sites and man-made objects that are the repositories of the sacred.

I could continue to list correspondences, but I trust that this sampling has helped you to see that although Christianity was forced upon the Andeans, often quite brutally, there are deep points of similarity that have allowed Andeans, especially paqos, to choose to remain Christian or to maintain their affiliation with those aspects of Christianity that correlate so well with the ancient indigenous belief system and mystical practice. Paqos are beyond the dogma of the organized Christian church, but they are in alignment with the spirit of the Christian message.

There are two primary cleansing practices in the Andes,  saminchakuy and hucha mikhuy. They are both cleansing in the sense that as you draw in sami you release hucha, and so improve your well-being or that of another person. But each of these practices is used for a different purpose.

Let’s review energy for a moment before we plunge in to discuss these techniques. It’s important that there be no misunderstandings about how Andean paqos view energy.

Remember, kawsay is the animating energy of the universe. Everything in the material world (Pachamama) is made from it. In its natural state, kawsay flows unimpeded. Another word for this highly refined energy is sami. When kawsay or sami is slowed down from its natural free-flowing state, it is called hucha. Humans have the dubious distinction of being the only creatures who can slow kawsay down, creating hucha. We want to both perfectly absorb and perfectly radiate kawsay, allowing it to flow through to us in its unimpeded state to empower us. But because of our emotions, feelings, inconsistencies, contradictions, and such, we don’t absorb or radiate kawsay perfectly. We slow sami down and, in some cases, stop its flow entirely. This is hucha. By not radiating sami perfectly, we lost some of our well-being. When we have a lot of hucha, we can lose a lot of well-being.

When we “cleanse” we are not decontaminating ourselves. Hucha is not bad, negative, dirty. It is simply slowed kawsay. But a primary metaphor in the Andes is of cleansing. Doing saminchakuy, Juan Nunez del Prado, says, is like taking a shower to cleanse your body. The metaphor is both one of cleanliness and of direction, as explained below.

Just like your body has a layer of skin, so does your poq’po, or enery body. If you don’t wash your body, you will begin to feel a bit grimy and uncomfortable. Same with your poq’po. Hucha turns your lightness a bit heavy and uncomfortable. So you “wash” the skin of your poq’po just like you wash the skin of your body. It feels great, doesn’t it?! While we say our physical skin is “dirty,” we can’t say the same with our poq’po—hucha isn’t dirty; it’s simply heaviness.

The other aspect of this cleansing/showering metaphor is one of direction. The flow of energy in the saminskahuy practice is downward, like water falls from the sky or a showerhead.  We bring sami down from the cosmos into our bubble and push hucha down out of our poq’po into Mother Earth, who transmutes it into sami. Basically, the free-flowing sami gets the hucha moving again, and Mother Earth finishes the work of returning it to its state of unimpeded motion.

Don Benito Qoriwaman said that if you “cleanse” hucha every day, you can, over time, return to a state of perfectly absorbing and radiating kawsay. So using saminchakuy alone, or in concert with saiwachakuy when needed, you eventually may even reach the sixth level of consciousness!

So where does the practice of hucha mikhuy come in? How does it differ from saminchakuy? When do you use hucha mikhuy instead of saminchakuy?

While saminchakuy can be done on others, it is the essential practice to use on the self. And while hucha mkihuy can be done of the self, it is the essential practice to use on others.

Both are ways to cleanse energetically, but they are used for different purposes and in different situations.

First, let’s review how hucha mikhuy is done. It is a technique by which you connect with another person’s poq’po and draw their hucha into your own poq’po, usually through your qosqo, or the energy center at your belly area. There it splits into two streams: you extract sami from the hucha and send it up and into your entire poq’po, empowering yourself. The other stream feeds the hucha from the other person down and out of your poq’po and into Mother Earth, who transforms it into sami. As you can see, it is an entirely different energy flow from saminchakuy.

Although you can use hucha mikhuy on yourself, it is primarily a technique for cleansing others—or more accurately on flows of energies from others to yourself that you experience as heavy. So, it’s great both for working on relationships where you experience a lot of hucha and on environments or situations that feel filled with hucha to you. Remember, you are the center of the cosmos. You can’t really know the state of another’s poq’po, but you can always know how energy flows feel to you. If you feel hucha, don’t worry about the other person, worry about your own experience. You have tools, such as hucha mikhuy, by which to “cleanse” flows so that they are sami-filled for you rather than hucha-heavy.

There are stages to learning this technique. The paqos advise that you first work on someone you have little difficulty with or are in good relationship with (everyone has hucha so you can practice on them), then move on to those with whom you feel emotionally neutral, and finally, once you are experienced in the technique, you can begin to work on those people with whom you feel heaviness.

Juan Nunez del Prado says that hucha mikhuy “moves you faster.” In a sense, you can get more “cleansing” bang for your buck. Using a metaphor, he says saminchakuy is like a child eating soft food, whereas hucha mikhuy is like growing up so that you can eat stronger foods. You can chew once you get teeth! Hucha mikhuy is for those with teeth!

Juan tells the story of a colleague with whom he had almost no good relations. They avidly disliked each other. He used hucha mikhuy on that relationship, and although it took more than eight months, eventually the hucha was transformed and they became cordial. From that state hucha-free state, he and his colleague built a solid friendship.

In another example, long ago the villages of Q’ero were ravaged by a small-pox epidemic. One paqo, Garibilu Q’espi, was the only surviving son of a family of seven boys. As he watched the Q’ero dying in great numbers, he realized he had to do something. So he tried hucha mikhuy: he “ate” the energy of the small pox epidemic and actually saved the Q’ero from being wiped out. To this day he is revered in Q’ero as a hero.

That hucha mikhuy is powerful doesn’t mean that saminchakuy is not. It is. But when the heaviness is substantial, and especially if it is between you and another person or a situation outside yourself, than hucha mikhuy is the practice of choice.

By cleansing hucha from relationships and situations, we not only empower the other person but also ourselves. Juan says it “propels both you and the other person; it fuels you differently than does saminchakuy. It drives your life faster because there is more sami in your relationships and yourself.”

As paqos we are obligated to use our personal power for our own benefit and that of others. As Juan says, “If you walk by garbage on the ground, you stop and pick it up. In a similar way, if you touch heaviness in those around you, you cleanse that hucha.”

Your primary tools for cleansing hucha are saminchkauy and hucha mikhuy. You know better now which to use in particular situations. Once you master hucha mikhuy (learning it the way the paqos advise) you have a powerful way to improve your relationships—and thus increase your own well-being and that of others.

(To work with the chunpis and ñawis, you have to have undergone the Chunpi Away and Ñawi K’ichay karpay.)

The chunpis are the five energetic belts of the poq’po, the personal energy bubble, that surround and interpenetrate the physical body. You can read other posts to learn more about the system as a whole, but in this post let’s look at the belt at the base of the spine and lower trunk of the body—the yana chunpi. Like the other belts, it has an “eye,” located at the back of the body, at the “root” of the spine. It is called the siki ñawi.

What are some of the characteristics of this belt?

For starters, the yana chunpi is the belt where the most hucha (heavy energy) collects, so it is especially important to continually cleanse this area using saminchakuy.

The color of this belt is black, and its element is water.

Of the personal capacities that are associated with this energy center, three are of most interest to us in this post. First, the yana chunpi is the center where you can most precisely measure your personal power at the current time. Second, it is the place for determining proper timing. Third, its eye can help you see your future. All three of these capacities can be grouped under one Andean concept—that of atiy.

The Quechua word atini means “I can do it.” In the Andean mystical system, intention drives energy. Personal power involves concentrating you attention and driving your intention to “push the kawsay,” the living energy. You may have the intention to do something and then can easily do it. Or you may, like most of us, have lots of good intentions and then fail to follow through on them. Lack of follow-through not only may be a failure of will, it also may be a weakness in your energy. Two possibilities are that you may not have the energetic capacity—the personal power—to do what you intend or you may not have the integrity—energetic coherence—to follow through on your intention.

How many times has someone asked you to do something and you waffled? “Well, maybe,” you say. You lack clarity. You are ambiguous and non-committal. Because you cannot instantly assess your will, intent, and energy to make a commitment, you employ delaying tactics. “I’ll get back to you.” “Let me check my schedule.” “I can’t answer right now, I need some time to think about it.”

Atiy is not about being unthinking. It is not asking you to commit without analysis or forethought. What it is doing is asking you to be clear about your energetic state. When you have honed the energy of atiy, you will not have to waffle or delay. You will know, right now, with certainty, whether you are interested in doing something or not, and whether you have the capacity to do something or not. When someone asks you, “Will you help at the school fundraiser this Saturday?” you will be able to say decisively, “Yes, I will.” or “No, I cannot.” If your answer is “Yes,” then you will not have any doubts on Friday night, with your inner voice admonishing you: “Why did I ever agree to this? I don’t want to do this! What a fool I was to say yes.” If you are acting from atiy, you will happily show up and be a tremendous positive asset at the fundraiser because your intent was clear from the moment you made the commitment. In this way, the yana chunpi can be a measure of your personal power in the moment, at the current time. You will know, through atiy, whether you are in coherence and integrity in your intentions and actions, and in your thoughts, words and deeds.

The yana chunpi also is associated with timing. Although the belt at the belly and qosqo, the puka chunpi, is the belt most associated with kinetic energy (taking action), the yana chunpi is the belt that helps you act at the most propitious time. These two centers work together to help you foster a sense of what “right action” is and then to take it. You cannot accomplish anything if you do not have the personal energetic and physical power to do so, but knowing when to act is almost as important as knowing what action to take and having the energy to do it.

The energy at the yana chunpi, if sufficiently cleansed and “tuned,” helps you gain the advantage by integrating action and timing into a mystical dance some might call “luck.” When your actions and timing are perfectly aligned, you increase your chances for success. You will be at the right place at the right time or say the right thing to the right person at the right time.

You can judge your level of personal power by evaluating your “scorecard” of accomplishment. Do you do what you want to do? Or do you only daydream about doing something and never actually carry out your intentions? Do you finish what you start? Do you have a good reserve of energy after undertaking a project or making a change in your life? Results speak for themselves, and they can be a good overt measure of your personal power. But your yana chunpi is the energetic calibrator of your overall energetic capacity for power. If you don’t have a coherent energy body, you won’t have the personal power to carry out your intentions. To increase your coherence, cleanse hucha from all your belts, especially the puka chunpi and yana chunpi.

Each chunpi has a ñawi, a mystical eye through which you energetically perceive the world. Six are facing forward. Only one is facing back—the siki ñawi of this lower belt.

When Andeans situate themselves in time, they say that the past is in front of them because it is known, whereas the future is behind them because it is unknown. In the mystical system, however, we have an eye to the future, so it is not entirely unknown. By cleansing the yana chunpi and siki ñawi, you improve your capacity for seeing into the future. The future is not fixed, but shifts according to your present choices, actions, and intentions. However, you can see what is most probable through your siki ñawi, and if you don’t like what you see, you have mystical tools to improve yourself and, thus, your future. When you can accurately sense the flow of time coming to you from the future and capitalize on this mystical seeing to influence your actions in positive ways, then you tremendously improve not only the success rate of your actions, but your overall state of well-being.

Note: To work with the chunpis and ñawis, you have to have undergone the Chunpi Away and Ñawi K’ichay karpay.)

The light within. The light of the self. The lamp of the soul. The metaphors of self-realization are predominantly ones of light. In the Andes, there is a concept of the Black Sun within that also is about self-realization, as related to a concept called kanay. Kanay is not an easy term to define and much of the explication I am about to offer is my own, not based directly on the tradition of the lineage of paqos whose teachings I follow. However, it is infused with the spirit of their teachings.

Kanay means to know who you truly are and then to have the personal power to live as who you truly are. As you know by now, if you have been reading the posts on this website, “being who you really are” is a primary goal of an Andean paqo. But kanay is a fairly ambiguous concept, so let’s explore its meanings by roaming through the terrain of the Andean tradition.

We start  by situating ourselves in the landscape of the energy body (the poq’po), and specifically at the qori chunpi, which is the gold belt at the chest. The eye of this belt, the sonqo ñawi, literally means the “eye of the heart.” This belt is associated with munay, which is love grounded in will, and with kanay, the impulse to know and live as the highest expression of your true human self. The chest area is also the location of your Inka Seed, the energetic “seed” of the divine self that encodes your potential—all that you can be in the fullness of your humanness.

Literally, the Quechua word “kanay” means something like “to suffer intense heat.” That’s rather an odd concept to try to relate to the Inka Seed and heart. But it makes sense if we link it to other teachings indirectly related to the heart.

There is a phrase from the mystical tradition of the Andes—Noccan Kani—that means “I am.” The Noccan Kani—the great “I am” declaration of the self—is visualized as the Black Sun within. It shines its intense light from our hearts.

The black sun that lives within your heart is the light of the cosmic within you. It is your original light. It is your link to Yahweh (YHVH), to use the ancient Hebrew name for God. Leaving aside any religious affiliations, you are a drop of the Mystery—a drop of God that has taken human form. That is who you really are—and it is part of your work as a paqo to cleanse your bubble to help you evolve to the seventh level of consciousness. The seventh level of human consciousness is ineffable. The paqos provide no description beyond the explanation that it is somehow the fully realized consciousness of God in human beings in the material world.

Knowing that this drop of the Godhood exists within in you as your Inka Seed and is also conceptualized in some parts of the Andes as a Black Sun helps you to understand kanay. Achieving kanay is to suffer (in the mystical and religious sense of ecstasy and awe) the intense power (metaphorically, as heat) of this integration of the divine and the human. In addition to other things, a seed needs light to grow. Your Inka Seed is germinated and nurtured by your inner light, and its growth is commensurate with the increasing light of your ever-evolving consciousness.

But why a black sun? That’s a bit odd, isn’t it?

Not if you remember that in the Andean mystical tradition the highest energy vibration is willka, the black light. Willka is considered to be the most difficult energy to master.

If you do the chaupi training of don Andres Espinosa, as offered by Juan Nunez del Prado, his son Ivan, or me and other teachers who have been trained by Juan and Ivan, you will know that willka energy is present in the natural world, but there also is a way to create this energy yourself. It manifests through the melding of the sami of the universe with the sami of the earth within the human body.

In the Chunpi Away, the karpay to weave the chunpis, you pull two cords of cosmic energy into your poq’po—a gold one and a silver one. You move them from the top of your head to the base of your spine.  Then you pull a cord of green energy from Mother Earth up into your poq’po at the tailbone through the eye of the lower belt, the siki ñawi, and pull it up your spine.  You then merge the gold, silver, and green cords to create a single cord of black energy. This is the willka energy. You created it by integrating specific cosmic and earth vibrations in the interior of your poq’po and physical body.

The black sun within is this willka energy at the heart center. Just as your Inka Seed encodes the divine within the human, and just as the merger of certain cosmic and earth energies form willka along the spine, the black sun represent the integration of cosmic and earth energies within the human being at the level of munay, which lives in the heart center.

Kanay, then, can be understood as achieving the japu of two yanantin energies within the heart. Yanantin refers to dissimilar energies. In this case the energy of the cosmic self and the energy of the human self. A japu is the perfect integration of dissimilar energies. When you work at the qori chunpi to engage the spirit and energy of kanay, you are, in effect, stoking the fire within so that you can one day realize the ecstatic yet fully conscious integration of your divinity with your humanness. This new cosmic-terrestrial self is who you really are. And kanay is not only knowing that True Self, but having the personal power to be it and live it.