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Chumpi Inca

Comparative introduction
The level of development achieved by a
civilization can be measured by wealth
descriptive of its words.

THE MAJORITY OF the words used to describe the anatomy of the energetic body
and their interaction with the outside comes from Sanskrit. To give a few examples,
we have terms like chakra (vortex or energy center), nadi (energy channel),
prana(energía vital),mahaprana(energía cósmica),pranayama kosha(cuerpo
energetic), kundalini shakti (latent energy located in the root chakra), akasha
(space-time) and karma (law of cause and effect). However, Andean spirituality
not only does it have similar concepts for all of them, but also, in certain
on occasions shows a greater descriptive detail.
Thus, the Andean master refers to the chakras by the name of ñawis, a word that
it literally means 'eye' in Quechua. But it also talks about the chumpis, ribbons
energies that embrace our body at the level of each one. To the channels of
energy onadisdel tantrism the llamaceques (lines of energy), a word that also
they use to refer to the terrestrial energy lines that connect places
sacred. Unawakaes the intersection point of two or more sequences, in the same way
that a chakra is the point of intersection of two or more nadis. Prana (vital energy) is the
life, and this can be composed of hucha (dense energy, product of our
negative emotions that accumulate in the energy body), osami (energy
subtle of higher vibrational quality). ElBhuvarloka, plane of the subtle vital energy present in
the atmosphere that envelops the World has the equivalent of Kawsay Pacha (plane
vital energy). The pranayama kosha (energetic body) is known as poq ’po
(energy bubble). The awakening of kundalini shakti would correspond to the Andean concept of
raise the Anaconda sacred energy. Akasha a space and time in a
single word, in the same way that the word Pacha does. This contrasts with the fact
that it was not until recently that scientific thought accepted the term space-
time, thanks to Einstein being able to prove that both ideas were intimately related
related. Finally, the law of karma is known as ayni, and it defines the relationship
of reciprocity that connects us with all of Creation. Science has not yet addressed this relationship.
has given it a name, everything and on the other hand seeks "the fifth fundamental force of the
nature," the one that is expected to group the other four.1”.
On the one hand, the Inca priest coincides with the tantric practitioner in the number of chakras.
considered as main (seven), in the location of five of them and in the
qualities assigned to them. And when it does not coincide with tantrism, it does so with the
Theosophist C.W. Leadbeater, father of the current vision that the West has of chakras.
Coincidences happen:

1Strong nuclear interaction, weak interaction, electromagnetic force, and gravitational force.
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1. In the colors assigned to the chakras. It should be noted that when not
the color coincides, it is due to assigning color to a chakra as assigning it to
a kaleidoscope. We can say that one color usually predominates, but not
to assert that the chakra has a specific color.
It also agrees on the interpretation of the chakras as organs of the body
energetic responsible for channeling cosmic energy and varying its frequency
vibratory (e.g. transmutarhuchaensami)
3. And finally, not including the energy center of the sacrum (swadistana) as
major chakra. Specifically, C.W. Leadbeater says "According to our point of
view, the awakening of that center [Swadistana] would result in a great
misfortune, as it could entail serious dangers. In the Egyptian system of
many precautions were taken to prevent such awakening2
The following comparative table3show the similarities (and the differences):

Keyword Color (C.W.

Color element element
Chakra Eye Location tantric Leadbeater
Andean (Tantric) (Andean)
Andean )
root chakra Siqi perineum security red and black land water (one)
impulse orange (earth)
sacral sacred pleasure water (wells)
manipura Cusco solar plexus will red with a red fire earth
(kuyay: pasión) hue Tejas (allpa)
yellow
unstruck Sonqo heart love golden golden air (vayu) fire
munay: love (nina)
vishuddhi Kunkan neck creativity silver silver space-air (wayra)
communication time
yach'ay: akasha
knowledge)
brain One glabella wisdom, half indigo space
intuition pink time
half (pacha)
indigo
crown chakra crown transcendence Violet

Mientras que las principales diferencias entre las diversas tradiciones son:
1. Distinct assignment of elements. The assignment of elements to the chakras.
respond to a subjective assessment. Therefore, it should not be surprising that it does not
matches. However, both traditions do assign them the same five
elementos: tierra, agua, fuego, aire y espacio-tiempo.
2. ElChumpi Incano considers the crown (sahasrara) as the source of energy.
everything and that knows that through the crown it absorbs (refined vital energy).
But, on the other hand, he does consider the two physical eyes. To the left eye
he calls it Ñawiy which associates with the feminine. He calls the right eye

2C.W. Leadbeater. 1927 “The Chakras”, The Theosophical Publishing House. Madras. Note at foot of pg 8.
Available online[Link]
3TheAndean part of that table was written thanks to the concepts recorded by the anthropologist Juan.
Núñez del Prado, coming from the teachings of Don Andrés Espinoza, Q'ero master.
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Phaña Ñawi, linked to the masculine. Both develop the principle of
complementarity. Similarly, in tantrism said
complementarity is defined to us by Ida and Pingala, the two channels of
energy that, starting from the root chakra (muladhara), ascends
wrapped on both sides of the spine until they reconnect in the
Chakradel third eye. It represents the lunar, feminine, mental principle, and it
a alchakradel third eye on the left side (Lloque Ñawi). Pingala
it represents the solar principle, masculine, vital, and it does so on the right side
(Phaña Ñawi). When both are in perfect balance, the energy of
Kundalini energy ascends through the sushumna (central energy channel), until
reaching the third eye (agna), the moment when it opens to allow us
transcend duality. In the Chumpi Incaa, he who opens his third eye
become an energy vital seer.
The similarities show that in both cases we are faced with the description
anatomy of the energy body, a body whose existence has not yet been corroborated
scientifically, but it will probably be soon. The Caduceus that the god Apollo
He gifted Hermes by describing exactly the same anatomy of the subtle body.

The three paths of Andean priesthood

Elpaq’oandino has three initiation trails or routes:
[Link]ÑA: Right path. It comes from the teachings of Don Benito.
Qoriwaman. It addresses the relationship between our energetic body (poqpo) and the dimension.
energy that surrounds us (Kawsay Pacha). It provides the techniques to take care of the
poqpo, based on the interaction and exchange of energy with the ethereal, vital planes
and astral (Kausay Pacha). Its main three spiritual techniques are:
• Saminchakuy: It consists of producing a downward flow of subtle energy (sami)
coming from the cosmos, that crosses our subtle body (poqpo) to cleanse it
of dense energy (piggy bank), which is delivered to Mother Earth (Pachamama)
so that it can feed on her.
• Saywachakuy: It consists of producing an upward flow of energy coming from
Mother Earth (Pachamama) that crosses our energy body (poqpo),
to strengthen it.
• Hucha mijuy: It consists of learning to digest dense energy (hucha), using
the spiritual stomach (qosqo), to create two energy flows, one ascending
of subtle energy, another descending from dense energy.
[Link]: Center path. It comes from the teachings of Don Andrés Espinosa.
Provide techniques to open the ñawis (ñawi kichay) and weave the chumpis (chumpi).
away) and thus create an energetic wrapping or covering (walthay) that protects us.
As we have seen, theñawisequivalent to thechakras, and thechumpisson ribbons
energies that, forming part of our energetic body (poqpo), envelop
horizontally the physical body at the height of cadañawi.
[Link]: Left path. It comes from the teachings of Don Melchor Deza.
Provide techniques that operate within the physical body of the person to
allow its internal development.
ElChumpi Inca is part of the central chaupyo road. Its practitioners receive the
the name of chumpi is for women and ochumpi is for men.

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The tools of the chumpi p'aqo/ñusta

The main instrument used by the healer to carry out their healing work
and energetic activation is lamishaomesa. This consists of:
A set of chumpi khuyaso energy stones for work with the
they are assigned to the assigned positions.
differ in their shape (for example, in the number of sides) or in the drawings that
They have recordings. The total number of chumpi khuyas is usually five or seven.
the ideal material for carving is eshiuaya (red or black hematite), also called
meteorite, a mineral of great hardness that has crystal and magnetic properties
at the same time. They can also be found made of marble, as they are easier to handle.
to work. The Laschumpi khuyasson used to open the ñawis (ñawi kichay),
extract the hucha (dense energy), close them; and to weave the chumpis (chumpi)
away), to strengthen the fissures of our energetic body (poqpo) and create
an energy wrap (walthay) that protects us.

Seven chumpi khuyas representing the chakras.

2. As a second element, we have a set of energy stones.

that complement the previous ones. In that second case, it is not as important
the mineral from which they are made, but their energetic connection or vibration
associated. They can be linked to our master and his lineage, to an avatar.
(Jesus), saint (Lord of Huanca), deity (Taiti Inti or Father Sun), apu
(Pachatusang), princess (Mama Simona), sacred place, element (the
water)... among many others. They are often consulted to heal problems
concrete or generic, but without the need to have each one assigned.
3. Next, she sets the table. This is composed of other objects to which the
chumpi paq ’o/ñustaotorga special relevance, as little figures representing
different idols, scented water, coca leaves, a pendulum to identify the
problems, etc.
4. Finally we have the fabric, called mastana, that wraps all the objects and
a decorated bow, called huacana, used to tie the bundle. It constitutes the
medicinal bundle also present in many other spiritual traditions of the
American continent.

Lame constitutes the altar of the Andean pac'ooñusta. When they take out sumesay the
they extend, to arrange the objects that have been piled up, those that are
doing is to put in order the physical and energetic scope at the same time. This act is described
through the verb quechuamastay. The physical act of ordering becomes evident if we have
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note that they are being reorganized in a more or less predetermined way
various relics that had been piled up. But since each object has a
physical and energetic nature at the same time, order is also being established in
that second dimension. It is the energy that the shaman/priest has conferred upon them.
transform them into objects of devotion.
The correct location of each object will be determined by the lineage to which the elpaq ’o/ñusta belongs.
belong, or it will be done according to intuition and perception of the moment. But, in all
cases, its location has a direct energetic impact, as it tries to be
a representation of Kawsay Pacha, of the energetic dimension that surrounds us. As
tal, laskhuyas, or energy stones, acquire the power of lashuacas (places
sacred), of the Apusy Ñustas (male and female spirits of the mountains), of the
master who gave them to us, from Pachamama (Mother Earth) who carried them in her womb,
the elements with their seven sacred directions and, ultimately, of the Divinity
unique, called Wiracocha by the Inca.
But the objects that make up the table only possess the innate power that results from the
manner in which they were found or obtained. They also accumulate the power that they
the healer confers. One way to transfer power to them is by using those objects to
externalize those aspects of ourselves that we wish to change. They are what in
in yoga they are called samskaras, mental impressions of our past actions that us
They lead to continue repeating those same acts, until they transform them into habits. The
object thus transforms into an expression of our alter-ego, making it possible for the
force exerted by that aspect, which remained hidden, becomes visible. Through an act
so simple, all the force that was governing our lives from the subconscious is now
used to confer energy to the object. As the various objects or relics
they accumulate energy, the blade is transmuted, a fact that allows the healer to use it for
heal others.
The science of spirituality proposes four techniques to get rid of samskaras:

• the prayer,
• meditation,
• selfless service and
• the energy work.
Curanderismo mainly uses the last two. Thus, the Andean master transmutes and
channel the accumulated energy through sums to heal others, while by
Selfless service heals itself. This is equivalent to saying: heal oneself.
to heal others with the energy manifested in the process (energy work). Or
which is the same: to heal others so that, as a result of healing them, and by the law
of reciprocity (ayni), healing oneself (selfless service). These are the two
paths of the shaman priest, which run parallel and which he makes that
they complement each other.

Creative Commonsby Marc Torra [Link]