In my last two posts we explored our Inka Seed, which is an energetic structure within us that contains our potential to develop every human capacity to the highest level. We can develop ourselves consciously until we are seventh-level beings, which means godlike here in the human form. I like to use Sri Aurobindo’s phrasing to describe what each human being is: we are where “God-Spirit meets God-matter.” We have the potential to express our God-Spirit right here on Earth in this singular human lifetime.

Building on this concept, in this blog post we will examine personal power. Developing ourselves means acquiring more personal power: the power to love ourselves just as we are now, the power to be resilient no matter what challenges we have faced or will face, the power to know and express our unique selves, the power to bring our gifts to the world and appreciate the gifts of others, the power be of service and to allow ourselves to be served, the power to be the influence our own destiny, the power to dare to be divine.

Power. Power. Power. Just what do I mean by personal power?

Not dominance, control, authority, or supremacy over others. Not muscle, clout, toughness, brawn, or force.

Personal power is our ability to take responsibility for ourselves without excuse. Personal power starts with knowing ourselves, but it expresses itself in how we bring ourselves to the world moment by moment, day by day. As don Juan Nuñez del Prado said, at a minimum personal power is “being able to do something regardless of the circumstances around you.” At a maximum, as don Juan also said, it is “being able to do anything—but through ayni. Personal power is in service to yourself and others.” That is an important point: personal power through ayni (reciprocity) is never just about ourselves, but about how we use our power in relation to others. We benefit ourselves and others.

Our karpay is our personal power. Karpay means a transmission or sharing of energy—in this context the sharing of who we are according to our current state of being. You could say that we are what our personal powers are, for we cannot bring to the world what we have not yet become of the owners of within ourselves. Two of the most egregious errors we can make are underplaying and giving up our personal power. As novelist Alice Walker said, “The most common way people give up their power is by thinking they don’t have any.”

We each certainly have power. However, we may not be aware of our power, which, at heart, means we don’t have clear consciousness of our current capacities. Most of us woefully underestimate our capacities. If we cannot or will not acknowledge our full capacity at the current time, then why should anyone else? If we do not claim our power, we not only sell ourselves short, but we also purposefully reduce ourselves and limit what we can bring to the world. We should make no excuses for our present state of grandeur. And I do mean grandeur! That is a word—along with “glorious”—that I purposefully use with my students, because that is what the training in Andean mysticism is all about: growing our grandeur, becoming more and more glorious. We should have no false humility about what we have far so developed within ourselves. Taking responsibility for ourselves means truly owning all of who we are while also being honest about how much more there is within us that remains to be developed and expressed.

Personal power is both what is inside us and how we bring ourselves out into the world. As don Ivan Nuñez del Prado tells us, “Karpay is your capacity to share your power with another person.” And since our power equates to our available personal capacities, we have to know ourselves, be ourselves, and express ourselves as we are right now. For, as don Juan says, “the only thing we can share is our personal power.”

In the training, the very last practice is that of raising the amaru (anaconda). By doing so, we consciously externalize our personal power. Our amaru is outside of us, but it represents what is currently inside of us. It is the energy of making our karpay available to others and to the world. It is knowing ourselves perceptually and being perceptive of other people and the larger world around us. Where our perception of the inner and outer meet is an integration point from which we marshal the will to act in the world. As don Ivan explains, “With don Melchor, in the last step of the training—when you build the amaru outside yourself—that is the tukuyllank’aynioq. That is the power of the magician to be able to generate and feel energies outside yourself and address them—make them do things. That is the amaru.”

The tukuyllank’aynioq is the total owner of action. To become the “total” owner of our karpay means that moment by moment we know what we want to do, assess whether we have the personal power to do it, and then act or not according to that knowledge and assessment. Don Juan has said time and time again that our practices help us to “accumulate personal power.” This means developing more and more of the capacities held within our Inka Seed—turning what was only potential into actuality. However, using our personal power effectively requires that we know how to “measure” our power so that we can be realistic about our capabilities.  The mystical capacity we use is qaway: clear-seeing. If we want to do something, but fail to realize that we do not have the power to do it, then we not only frustrate or disappoint ourselves, we will likely fail.

Hesitation, procrastination, or fear about doing something are normal human emotions under certain conditions, and they do not have to reduce our power. We can feel them even when we have sufficient personal power to take action. Not having power means something different: it means that despite what we feel, we have not yet developed the capacity to realize a desire or fulfill an intention. We lack the requisite abilities.

That said, I think most of us will agree that we have a lot more power than we think we have. And, we will not discover if we do have a particular power until we try to use it. If we fail, no problem, because if we are motivated, we can use that failure to adjust or course correct. That is how we learn to develop new abilities. The tragedy of the self is when we have untapped powers and never dare ourselves to risk their realization. Our will is in our Inka Seed, the same energetic structure that holds within it this potential power that is waiting to be unleashed. We do not have to wait for other people’s approval or for outer circumstances to align on our behalf before we dare ourselves to express more of our grandeur. Our readiness comes from inside. For, as the novelist Eudora Welty reminds us, “All serious daring starts within.”

For me, among the most important forms of “daring” is to resist any impulse to keep ourselves small: to not capitulate to what others want us to be or expect us to be, to not question how our culture asks us to conform to its norms, to not bring self-inquiry to the stories we tell ourselves about ourselves that restrict our full measure. Daring asks us to see and know ourselves as Taytanchis (Creator) sees and knows us. Taytanchis sees and knows all of us: our current abilities and our potential to be Creator’s ranti (equivalent) while here in this world in human form. So, I suggest that even as we realistically measure our current karpay, we also dare ourselves to look in the mirror to see our glorious potential. If we don’t see ourselves as Taytanchis sees us, then we must keep looking, and looking, and looking . . .

I ended Part 1 of this discussion about the Inka Seed with a few lines from a Mary Oliver poem. Now, I start Part 2 with lines from another of her poems, which is called “Sometimes.” She writes: “Instructions for living a life: / Pay attention. / Be astonished. / Tell about it.”

For the purposes of our discussion of the Inka Seed, rather than just telling about our capacities and experiences as human beings, I would amend that last line to “Act on it.” For paqos, kanay means not only knowing who we are, but having the personal power to live as who we really are. That means being fully engaged in the world.

As I said in Part I, we are working toward expressing more of the fullness of the self that is held in potential in the Inka Seed. Our personal power—our karpay—is measured by how much of our capacity we have available to use and express right now. There are many Quechua mystical terms that refer to how we put our intentions and capacities into action. They define how we understand the energy dynamics related to our Inka Seed. So, let’s take a look at some of these energy dynamics.

What might first come to mind is the energy dynamic of ayni: the interchanges we make with the living universe, the natural world, other human beings, and more. Ayni often is described as reciprocity: we have a conscious or unconscious intention that we send out into the world and the living universe reciprocates energetically. But intention is only part of the interchange. Ayni is intention applied. To put it another way, ayni is intention followed by action. As don Ivan Nuñez del Prado stresses so frequently: “No action, no ayni.” We don’t just think about calling a friend, we call. We don’t just intend to improve how we engage with someone we don’t really like, we actually make the effort. We don’t just intend to strengthen a relationship with an apu or a ñust’a (or any spirit being), we actively work to cultivate mutual communication.

Once an intention has been put into action, then the energy dynamic continues in that we must be aware that the living universe, the spirit beings, or our fellow human beings will provide a response or feedback. We don’t fixate on watching for that feedback, but we do remain perceptually open so that we can consciously register any feedback. Once we receive that response, we might realize we are being asked to refine our intention and adjust our actions. Then we begin a new cycle of ayni. Ayni involves many aspects of ourselves, but at the heart of all our ayni flows is our Inka Seed.

Ayni asks us to source from our Inka Seed. The whole cycle of ayni requires that we be in dynamic relationship with our personal power, which is another way of saying with our Inka Seed. But how exactly do we get in touch with our Inka Seed?

Let me start by saying that we are always in touch with our Inka Seed. Everything we are right now, we are because we are expressing some of the potential that is available to us. Yet, it helps to be concrete, rather than conceptual, about how we engage our Inka Seed or source from it. This goal requires that we use other kinds of energy dynamics.

The Andean tradition is a path of conscious evolution, so our work always starts with self-inquiry. One concrete way to gauge how well we are relating to our Inka Seed is to bring self-inquiry to how we are using our three human powers. These are yachay, munay, and llank’ay. Here I will talk only about yachay and llank’ay, and for reasons of space limitations the discussion will be rather brief.

Yachay refers to knowing—to thought, reason, logic, intellect. More specifically, it refers to what we learn through personal experience—not just through any experience, but from first-hand experience. Our yachay is not what we learn through second-hand sources such as conversations, books, lectures, YouTube videos, blog posts (such as this one!), and the like. It is what we know because we have experienced it or perceived it directly.

As a consequence, it is obvious that yachay and llank’ay are tightly correlated. Llank’ay is action. You know because you have experienced something. Of course, we can accumulate all kinds of valuable knowledge from secondary sources, but they are not yachay. We may know all kinds of things about starting and running a successful business, but until we actually start and run a business, we won’t know if we have the capacities available to us to be a successful businessowner. Although there are all kinds of factors that affect the success or failure of a business, a major one is our access to our Inka Seed. If we succeed, then that likely means that we have accessed and learned to use the necessary capacities from the vast store of capacities held within our Inka Seed and to capitalize on other factors outside of ourselves that helped support our business. If the business fails, it would be remiss not to bring self-inquiry to ourselves by asking how our lack of ability might at least partially have contributed to the demise of the enterprise.

Both success and failure can be amazing teachers if we use each as feedback about how intention and action work together. For example, sometimes we want something so badly (the intention) that we rush to do it before we are truly capable of doing it. We misjudge our atiy, which is a capacity at the root ñawi (siki ñawi) where we “measure” our power. The Quechua word atini (or in one variation, atinim) means “I can” or “I can do it.” But the truth is that sometimes we cannot do—or are not ready to do—what we set out to do. Sometimes we passionately want to do something, but a barely conscious or completely unconscious belief prevents us from taking action. Or, if we do act, we sabotage ourselves. Perhaps we procrastinate starting a business or we unconsciously undermine our own efforts because somewhere deep down we are running the limiting belief that we are not worthy of success. Each of these dynamics tell us something about how we are in relationship with our Inka Seed. If we go within and pay attention to the flux of energies we are running, we are being shown how we have or have not yet accessed the qualities and capacities of our Inka Seed that are relevant to manifesting a specific intention.

In this context, atiy is how much of our Inka Seed we have so far realized and are capable of using. It is our karpay, our personal power. And personal power is what we are accumulating in our walk through life. We move from mostly unconscious base impulses to directed intention, and ultimately to conscious action. The journey of self-development is the unfolding process of accessing more and more of our Inka Seed’s potential and bringing it through our atiy and out into our lives and into the world.

Self-development itself is a conscious choice, and as such it takes us to the very heart of the Inka Seed, because the Inka Seed is the repository of our will. Will is an energy dynamic. Don Juan Nuñez del Prado explains self-development, especially as relates to atiy and will, this way: “Will in a certain way is the center of the other pathways, according to don Melchor. Will is something conscious. Like the saying, ‘where there is a will, there is a way.’ Will belongs to your conscious mind. Atiy is more from your unconscious, and it is very basic. It is what we call an impulse. An impulse is something very basic. . . . It’s a spark, but it is a tiny spark that comes from a very basic part of you. Yet because of that it can trigger a lot of things. When you use that spark, you can trigger anything! But to move beyond that basic spark, you need another path. This is the will, and it is related to your Inka Seed. The Inka Seed contains all your potential. The Inka Seed is your Spirit, which drives everything—your impulses and everything. It owns your being, your Spirit does. Your potential is everything you can become, everything you can realize in your life. This potential is a driving power in itself. Because this potential [as a thing in and of itself] wants to develop—it is willing to be expressed or manifested. It triggers every possible thing that can happen or be expressed through and by a human being. Through the will of the Inka Seed, you move the living energy. You learn to express what is in you, what is in your own Inka Seed, and to send that out into the world. That is the whole goal of the Andean path—to express your whole self, all that is within you.”

Don Juan and don Ivan call the Inka Seed our inner compass, which is always pointing to true north. We can think of our Inka Seed as our truth-meter, because, as don Juan also says, “Your Inka Seed will always tell you the truth.” Your true north is how you bring yourself to the world:  what you are here to express and contribute. Your true north is different from my true north, or anyone else’s. We are each unique in that way. But the process of discernment of our personal true north is the same for all of us—we perceive it through our body. Remember that our wasi—the house or temple of the self—is comprised of the poq’po (which we think of as the psyche, the mind both conscious and unconscious), the physical body, and our Inka Seed. In don Juan’s words, our Inka Seed is the owner of our wasi. To discern what the “owner of the wasi” is trying to tell us, we listen to our body. The mind informs the body. The body then records and transmits through feelings how our psyche, especially our unconscious, is either aligning us with or deflecting us from our Inka Seed.

It is almost always our psyche that causes us to create hucha. We may be running scripts in largely unconscious ways that undermine what we consciously intend. These scripts can run the gamut from “I am so talented that there is no way I can fail” to “Dad always told me I was a loser, and I probably am.” We have all kinds of limiting beliefs, and this subject is much too complex to do to justice to here. But these are the kinds of energies deep down within ourselves that are difficult or impossible to access directly. We perceive them indirectly. And the body is one of the best ways to read the inner script to reveal how our hucha can steer us away from aligning with the true north of our Inka Seed.

Knowing this, we can now turn all of these concepts and energy dynamics into a practice. By developing a perceptual sensitivity of our body, when we set an intention or are about to take action, we can drop into our body and viscerally feel whether we are in alignment with our Inka Seed. Do we feel inner resonance? That is our Inka Seed pointing to true north. Our truth-meter is pointing to “Yes.” Do we feel inner dissonance? That is a clue that we are acting contrary to how our Inka Seed is telling us to drive our energy. When we feel an inner dissonance, we would do well to bring self-inquiry to our intention and delay any action until we can achieve some measure of insight about what is causing the dissonance. Exactly how inner resonance and inner dissonance feels will vary for each of us. But if we learn to discern the difference between the two states, there will be no mistaking one for the other. So, while it takes time and practice to develop the perceptual sensitivity of how our body is revealing our alignment or not with our Inka Seed, it is well worth the effort.

In terms of the energy practices related to our Inka Seed, a related question is “How do I access and express more of my potential?” The primary answer is that every practice we learn in the Andean tradition is devoted in the most fundamental way to helping us more fully, deeply, and easily access our Inka Seed. We have more than thirty practices that are each designed to help us develop. Each one is in some way helping us open to the greater potential of our Inka Seed. If we know and understand the specific goal of each practice, then we will be able to choose and use the perfect one for a specific situation. And, practicing the entire protocol of the Andean training multiple times will help us develop a greater mastery of our inner state.

Using all of our Andean practices, we initiate the process of phutuy—the flowering of the Self. In this case, it is the flowering of our Inka Seed. The tradition tells us that our practices are enough, but I believe that coupling our energy techniques with some form of insight-related psychological work (such as Jungian shadow work) can supercharge our perceptual awareness and self-development. I have found that using both approaches—energetic and psychological— speeds up the process of increasing our karpay so that we can truly express our kanay. We can more robustly know who we really are and have the power to live as who we really are. After all, kanay—which is the expression of our Inka Seed—not only is the promise of the Andean paqo path, it is the realization of it.

Thankfulness is the beginning of gratitude. Gratitude is the completion of thankfulness. Thankfulness may consist merely of words. Gratitude is shown in acts.

– Henri Frederic Amiel, Swiss Philosopher and Poet

I am grateful that I live in a nation that sets aside a day of thanksgiving. And . . . you know what I am about to say . . . every day is a perfect day to appreciate our blessings. Among my favorite aphorisms is one I saw posted on a message-board outside a small, rural North Carolina church: “Millions of people are praying for what you take for granted.”

Kind of stops you in your tracks, doesn’t it? It did me.

We who have so much tend to take our bounty for granted. So as our Thanksgiving Day approaches, let us explore gratitude not as something that we need a national holiday to prompt us into feeling, but as an aspect of our kanay—of our beingness—that permeates all that we think, say, and do.

The English word “gratitude” comes from roots meaning “thankfulness,” “pleasing,” and “grace.” It is usually defined as our feeling thankful for all the good things, people, and situations in our lives. But just feeling gratitude does not do justice to the meaning of this word. As the Amiel quotation at the top of this post reminds us, gratitude is thankfulness in action.

From the Andean mystical perspective, gratitude engages all three of our human powers, which are yachay, munay, and llank’ay. Yachay is knowledge gained through personal experience. It is the doorway to gratitude, for we experience something and feel good about that or even feel blessed by what happened. We are uplifted by having had that experience. The experience could be anything: from winning the lottery to meeting an amazing person to overcoming a bad habit to surviving a terrible accident or a dire health diagnosis. If our acknowledgment of our good fortune is not fleeting, as most emotions are, then it blossoms into a deeper feeling.

Feelings take us to our power of munay, which is love under our will, the conscious choice to think, speak, and act from love. It is the capacity at our sonqo, which is the energetic heart center. The sonqo is the center of our feelings, and munay in its fullest expression is the pinnacle of human feelings. However, munay can be expressed along a continuum of intensity, from tenderness at one end of the spectrum to devotion at the other. If the energy of gratitude expands from our thoughts into our feelings, then we really begin to “own” the state of gratitude as an aspect of our kanay, not only as how we know ourselves but also as a power that we are capable of expressing out in the world. We not only feel gratitude, but can act from gratitude. As American writer William Arthur Ward once said, “Feeling gratitude and not expressing it is like wrapping a present and not giving it.”

What does it mean to be gratitude in action? I claim no expertise! This is work I continue doing within myself. But I can imagine that like munay, gratitude expresses itself along a spectrum, in gestures small and large, and everything in between. To act from gratitude is to make the choice to find something, no matter how small, that is “pleasing” in every person and every situation. We don’t have to wear rose-colored glasses, repress heavy feelings, or deny reality, but even taking a homeopathic dose of “pleasing” can reduce the power of a knee-jerk judgement that a person or situation is going to be difficult, disagreeable, upsetting, or challenging. Through the choice to acknowledge that there is something “pleasing” even in the ugliest of situations, we make room for the “grace” that underlies gratitude. Grace cannot be earned. It is not offered only to those whom we deem worthy or deserving of it. Grace is given from one person to another freely, without condition. Grace may be what gratitude in action actually is: If we are looking, grace may be the crack through which we glimpse even the tiniest light of something “pleasing” shining through and into our awareness. As the Leonard Cohen lyric goes: “Forget your perfect offering. There is a crack, a crack, in everything. That’s how the light gets in.”

However we choose to express our gratitude and to act from that gratitude, I think that if we keep practicing it eventually we come to a realization, as the Buddhist proverb goes, that “enough is a feast.” That proverb may have been referring to material possessions, whereas I am applying it to what we think of ourselves and others. I am suggesting that by acting from gratitude, we change not only how we engage others and life, but how we engage with ourselves. Gratitude shows us how we are always already “enough,” whatever condition we find our life in or whatever the current state of being we are experiencing. We each are a feast of enoughness! If we really believe that, then we will give thanks for whatever measure of grace we are capable of offering in our relationships, our work, our service, and more. And if we believe we are “enough” right now, just as we are, then we increase our capacity to receive grace from others. This is the ayni, or reciprocity, of gratitude as action.

When we say we are looking for a spiritual path to follow, whether it be the Andean tradition or some other tradition—I say that we don’t have to look for a spiritual path. We already have one. Our life is our spiritual path. An “attitude of gratitude,” as the saying goes, is among the spiritual superpowers—not just as an attitude in our thinking and feelings, but in our actions. The biblical concept of spiritual gifts as charismata is defined as “grace coming to visible effect in word or deed.” One of the aspects of the Andean tradition that I love most is that it is rooted deeply and firmly in the human world. We are seeking to develop ourselves not just for our own benefit but to the benefit of others and as a visible effect in the world. When others develop themselves, we benefit from their having made the choice to have their own sami-filled visible effects in the world. Again, this is ayni. Practicing gratitude as ayni prompts us to look and engage both inwardly and outwardly: we recognize our own uplifted state and we acknowledge the source person or event that fostered our upliftment. Through the continuing cycle of ayni—which is always a two-way exchange—we can then give back what we have received.

So, as we gather around the Thanksgiving table, let us realize that “enough is a feast” and find something pleasing “enough” in everyone and every event—and then let us express it through our actions. If Uncle Joe is telling the same old family story again, for the tenth year in a row, let him know that the yearly retelling has created a tradition and a person has to be pretty special to create a tradition. When the gravy runs out—as it inevitably does—instead of complaining or looking accusingly at those who overindulged to everyone else’s expense, compliment the chef on a spectacular gravy that is always, without fail, every year, the most popular food at the feast. Of course, there is no “gratitude” unless it is real and in integrity. But seeing the “enough” in everyone and every situation always, somehow, in some amazingly unexplainable and magical way, fosters just enough gratitude that by its own force it easily flows out of us and into the world. And for our choice—and ability—to do that, we give thanks.

Postscript: My gratitude to all the seekers and light-bearers who have attended my classes this year and in years past, and who follow this blog. I am enriched by you as I hope you are by me. May we continue to work together to create a sami-filled forcefield that spills out with visible effect in the world.