By: Arnaldo Quispe.
The most common meaning of Pachamama is "Mother Earth." "Pacha" for the Quechua and Aymara peoples is equivalent to earth, universe, world or cosmos, time and space. It is usually used as the meaning of: "EARTH". On the other hand, "mama" means mother who originates, who conceives life ("Paqarina").
Pachamama, "Mother Earth" or "Cosmos", is the whole as a whole. The whole in these traditions is more than the sum of the parts (similar to the Gestalt Psychological Theory). What affects the parts affects the whole and vice versa (Systemic Theory). Pachamama according to the Andean worldview is present in everything and everywhere (space / time), hence his vision is holistic (Holistic Theory), because in the world-man what affects one of its elements, necessarily affects the rest . As the organs are indispensable in the living organism, the organism is present in each of the organs (interdependence). It is a community and solidarity world in which there is no exclusion. Everyone (be it a man, a tree, a stone) is as important as any other. The holism of the pachamama is characteristic of a collectivist world, affected by a feeling of belonging: one always knows that one is a member of a community with whose belonging one feels intimately committed. This community lives in us ("Ayllu"). This is how the experience of unity of one's life is lived with the whole life of the Andean human world.
Pachamama is also defined as divinity, a woman goddess par excellence (wife of Tata Inti “Father Sun”), protective and at the same time providing, which grants fertility and promotes fertility, with which she permanently talks about why she is present in nature and in everything that surrounds us. To delve a little deeper into the meaning of pachamama, we have to review some aspects of the Andean pro-viewer's worldview.
Andean and Pachamama worldview.
Pachamama can be conceived as a ritualistic and millenary practice ("a cultural religion parallel to the official one") that subsists in the Peruvian, Bolivian Andes and northern Argentina. The form and content of their practice varies according to the geographical and social environment. There is no single staging of the traditions and rituals of Pachamama, but there are common elements that still preserve distance and place, collectivity (Social Inclusion) and community welfare (“Ayllu”), reciprocity with the land ( "Ayni", whose main tribute to the land are offerings, "payment" or "challa"); Thanks and permission for the use of land and water (as a form of reconciliation with nature). The harmony with nature is evidenced by the close relationship and respect with the spirits of the pachamama.
Part of the reciprocity in the exchange with the pachamama implies that it has needs, which requires certain symbolic elements that nourish its appetite, some of which are similar to human tastes (coca leaves, tobacco, drinks, sweets, etc.). ). According to Aymara tradition, during the month of August the Pachamama is open-mouthed because it is "hungry", at this time the land is prepared for harvest time, and it is necessary to thank Mother Earth for her fertility.
The month of August is considered as the month of the pachamama, being the first of August in many places the central day of its holiday. In other places, the pachamama ceremony is held every first Friday of each month or on particularly special occasions ("marriages", "births", "inaugurations", etc.).
With the Hispanic presence on the continent and the so-called era of eradication of idolatry, high-Andean and indigenous animist beliefs were practically extinct. The ritual of the pachamama is one of the few archaic pre-Hispanic paradigms, which survives despite attempts to close it. In Peru, internal migration has also contributed to its disappearance, from the Andean population to the Peruvian coast and to cities in general. This phenomenon of migration resulted in the gradual loss of cultural heritage and Quechua / Aymara languages, leaving ritualistic practices like Pachamama in the memory. On the other hand, many migrant probladores in the process of socio-cultural adaptation assume the Spanish language and the official Catholic religion as their own. In the best case, by means of cultural syncretism, both practices are assumed as a form of symbiosis or fusion typical of miscegenation and ethnical mosaic. It is common to find ourselves in pachamama ceremonies in the apukunas-, with images of saints, use of the cross and of the virgin Mary ( Venig of the Candelaria ). Among these elements there is no confrontation, power struggles or self-centeredness. There are no confrontations but a form of peaceful symbiosis (the Andean problator is a pacifist par excellence). There is a kind of cultural adaptation that assimilates and uses two or more elements as one.
Pachamama has a very important role within the Andean Cosmovision, its presence in the cosmos is carried out through three instances :, the Kaypacha the present, the Ukupacha the past and the Jananpacha the future, the correspondence psychoanalytics would be: conscious, subconscious and sopraconscious.
1) The Jananpacha is the land above, the top, the sky, is the scope of Inti (sun), Quilla (moon), Coyllur (stars), Illapa (lightning), Huayra (wind), Kuychi (rainbow) ), Chakana (Southern Cross) and Paras (rain) which is the one that fertilizes. The Hatun Colca (large grain store) is the Milky Way. Mallqui (tree) shares the three world (roots, trunk and fruits). Headquarters of the ancestral gods (Achachilas and awpas), linked to the spiritual world, the future and the refined vital energy (Sami). The beauty is the emblematic animal of the Jananpacha. It feeds on a car and then fly through the maximum heights of the heart of the Andes. It is the symbol of the teacher who transmutes his defects into virtues.
2) Kaypacha: It is the middle ground, here the Pachamama temporarily passes through the three planes. The Apus and wamanis (mountain spirits) are considered their spokesmen and guardians. It is in this channel where the Andean villager makes his dialogues with the spirits, prior offering to mother earth. The vicu as are called aadadito del Apu, because they belong to the mountain. The puma is the animal that represents the Kaypacha.
3) Ukupacha: Corresponds to the depths of the earth, the underworld, the past. They are here the Yacu (water) in all its forms. Hatuncocha is the sea. The river is mayu that is always in constant motion. Cocha is the lagoon. The puquio (it is the spring where the water sprouts). The main animal of the Ukupacha is the snake.
The Quechua traditions tell that the Apukunas (“hills”) house the spirits of the gods who lived before a great flood and who had the audacity to give the knowledge to the first humans to build civilizations. As punishment, the other gods locked up these "Andean Promises" (Saviors) in the mountains. They are called Ñawpa (the first elders), also called Wamanís and are housed in the highest part of the mountain. The Andean people say that "when the cloud falls ... the Wamanis descend from the heights, they come to speak to us ... to whisper in our ears and inspire us".
Just as in the East there is the concept of the complementary-opposites, Yin / Yang, in the Andean Culture they manifest themselves as Tatainti, Father Wiracocha, (Father-Cosmos) and their complementary opposite the Pachamama (Mother-Cosmos). Represented in the world of forms by a square (male, father) and by the circle (female, mother), thus, mountains can be differentiated as male or female, depending on the predominance of their forms. In the profile or silhouette of a mountain, we can observe the representation of the sacred Snakes that travel from the Ukupacha (underworld of the mountain) to Jananpacha (upper world - cusp). The snake called Sachamama, travels the path from the base to the cusp in a straight linear path, in vertical lines, transforming when arriving at the Janampacha, in the Rainbow, representing the vitality of things and fertility. The Snake called Yacumama travels the way in an undulating way, transfiguring when he reaches the Jananpacha, in the Lightning and the Rain. The three worlds are united by these two snakes, goddesses of water and fertility. The Andean cosmic harmony of the pachamama is called Yanantin, those responsible for this harmonic order are the sacred inhabitants of the mountains (“Apukunas” that are the hills): Los Achachilas, and Los Ñawpas (Wamanís).
For the Andean people, the world is a living totality. The whole is more than the sum of the parts, therefore the separate parts of the whole are not understood, any event is understood immersed within the others and where each part reflects the whole (Andean holography). This whole and living world is conceptualized as if it were an animal, similar to a cougar capable of reacting with unusual fierceness when it is attacked. The totality is the natural collective or Pacha; It includes all living, diverse and variable communities, each of which in turn represents the All.
This totality is confirmed by the natural multi-ecological community constituted by the soil, climate, water, animals, plants and the whole landscape in general, by the multiethnic human community that includes the different peoples that live in the Andes and by the community of deities telluric and celestial, who are granted the character of "Waca" ("sacred place"), in the sense of having greater respect, for having lived and seen much more and for having accompanied our ancestors, because it accompanies and will accompany us To the children of our children. These communities are related through a continuous and active dialogue, reciprocity and effective redistribution. Each community is equivalent to any other; they all have the same value, none are worth more and therefore all are important, they deserve respect and consideration, in the Andean conception this is expressed when it is recognized that everything is sacred, the earth is sacred, the hills, (Apus, Achachilas, Wamanís, Auquis), the stars, the sun, the moon, the lightning, the stones, our dead, the rivers, springs ("puquios"), lagoons, living human beings, animals and plants, not just the cultivated ones but also the wild ones.
All who exist in the Andean world are as we are ourselves and are our friends. With them we accompany each other, with them we talk and interact. We tell them what happens to us and they give us advice; and they also tell us theirs and trust us. We deal with each of them from person to person, we talk with them face to face.
Everything that exists in the Andean world is alive. Not only man, animals and plants but also stones, rivers, hills and everything else. In the Andean world there is nothing inert: everything has life. Just as we all participate in the great celebration of life: everyone eats, everyone sleeps, everyone dances, everyone sings: everyone lives to the fullest.
In the Andean world there are no powerful or self-sufficient. We all need each other to live. In the Andes, the world does not exist as a complete and differentiated whole of its components. There are no "all" or "parts" here, which are only abstractions. Here there is symbiosis that is the immediate thing to life. The symbiosis is lived in the Andes in the form of mutual experience.
Pachamama Ritual.
The pachamama ceremony begins with the eve or "the day before", by means of its preparations, in which, the previous night the special food and drink (corn chicha) is prepared that is going to be offered to the pachamama. In addition, the instructions to the participants of the ritual about what to bring and how to dress are left. The materials to be used are left ready, the place to dig the hole and everything necessary for the central day. Normally it is lit sahumerio from the previous day as a form of announcement, cleaning or alert to the spirits.
The best time for the offerings to the Pachamama is at dusk, in the middle of the sunset. The natural light ends, the night begins, in this interval this "energetic pachachaka" (our ceremony) is open and pachamama with the others Spirits are more present. The sacred fire of the ritual will illuminate the space when the sunlight has moved away from the horizon. Without the light there is darkness (universal emptiness). Darkness is important as light, it is bigger than this. But it is the light with its intelligence and purpose, which will lead us along the path of heat and love. Therefore, we must keep the fire in our ritual. In other populations it is customary to start ceremonies at dawn, at noon or at midnight.
Punctuality is important, once the ceremony has begun, the sacred circle of participants closes and you cannot participate in the ritual, until the hole is covered with stones and petals of floats. The reception of the participants is carried out with the greatest hospitality, with presentations and best regards. You are not allowed to take photographs or record videos unless you have the permission of the offeror.
According to the amauta (wise) Antonio Espinoza of the Organization “Wiñay Marka Cultural Project (eternal city)” there are three ways to perform these ceremonies, “the first and the simplest is the q'uwachada or the saumerio in which incense is burned in the grill for Jananpacha (world above), the wind rises and takes it, then the copal (vegetable resin), and the "holy stick", which is for the Pachamama, is put to the same breaststroke.
Another ceremony is the wajt'a, which consists of burning tables full of symbolic objects, prepared according to the request made. The wilancha is the third form, this is only practiced when it comes to large organizations or institutions, because here there is already talk of an animal sacrifice. ”
At present, the sacrifices of animals such as sheep, llamas or other auquénidos have been lost between the times, the blood of these animals had to be spilled on the earth. It was also common in ritual practices to sacrifice, for example, the llama or pig fetuses, which should not be missing at harvest time.
Offerings (commonly called "dispatch" or "corpachada" which means feeding the land in northern Argentina), are placed around the hole or in the multicolored mantle arranged by the offeror who directs the ritual, similar to a altar or working table of curanderismo. Beverages (Coca Cola, chicha, beer, liquor, red wine); holy water, sweets, coca leaves (Andean sacred plant, mediator with spirits), various objects (money, coins, amulets, colored stones); food (bread, cookies, fruits). Flóres, perfumes, seeds and other things from the land we have at home (sesame, flax, wheat, lentils, beans, chickpeas, rice, huayruros, etc.), the seeds are placed in a bowl or bowl of clay; Incense or additional smoke. The ceremony can be accompanied by white or colored candles and various objects that symbolize the social context, photos, amulets, seashells ( mullu ), money, ekekos, torques de pucar, excrement of cow, etc.
According to tradition, the rituals were in charge of wise people and of great moral solvency within the community, they were priests of this Andean religion. For the Quechua the ceremonies are in charge of the Paqo or Altomisayoc, for the Aymaras it is the yatiris those in charge of performing these ceremonies. We use the term offerer in particular.
The participants are invited, usually there is no free admission, the one who attends although if it is presented the same day of the ceremony it must be invited by the offeror. The ritual of the pachamama is a voluntary act in which the only requirement to be present is to ask for permission to enter and to agree with the organizers on the details of the ritual (schedule, dress, offering, etc.). There is no assistance limit. On the day of the celebration the participants will place colored ribbons on certain parts of the body: ankles, wrists and neck, according to beliefs it is to be liked by the pachamama and avoid any reprimand. Others use black and white yarn cords, made with llama wool where possible.
The hole represents in itself an altar form and one waca at the same time (a sacred place), one paqarina (a symbolic tero the land) and pachachaka (a bridge or contact with the higher instances) at the same time. This is dug in a circular way at a depth of half a meter approximately by one meter in diameter (as if a pachamanka was prepared on the ground), which usually must be located at an open point and exposed to the sun, ideal if it is close to a tree or a hillside ( apu ). At present, certain pachamama ceremonies are performed in urban parks, wacas or on the beach. If the hole is not circular there is no problem. The important thing is the intention to do the best possible. There are many ways to perform the ritual, particularly we propose one with which we have become familiar:
1) Activate the fire. Light two fires, a small one inside the hole and a large one outside it. Sacred fire allows the earth to rise to the mountains, to the sky. In the small bonfire place wood, holy stick, laurel branches, rosemary, olive, eucalyptus and tobacco. The big bonfire is only made of wood. This must be located at least five meters from the hole dug. The big bonfire is optional and can be used to deposit small writings on white paper of things from which we must let go, our mistakes and defects. It serves and for forgiveness with the higher instances, pachamama that is present must intercede with these requests.
2) Activate the air. Through the mediating fire. Light the incense, thanks to the smells the earth is sensitized by remembering its wonders. Participants can smoke first and then smoke the land (this is part of the ritual). Cigars are usually unfiltered. Tobacco ash must be preserved to observe its characteristics, then it will serve to paint the face of each participant. The white ashes will indicate that the pachamama is cheerful and bless their offerings.
3) Activate the water. First toast with the earth. Spray some of the drinks on the ground. Chicha (corn liqueur), beer or “brandy”, then each one must toast with the earth. She lives and feels like us and we must toast with her.
4) Activate the earth. It is time to start chewing without swallowing ("chaqchar") a little coca leaves and meanwhile wait for the turn to offer to the earth. Offerings begin one by one or two, usually in a compassionate attitude and submission to the cosmos. On our knees in front of the hole we begin to deliver what we have previously offered. At this time the participant can perform some prayer, request, song, prayer, prayer, thought, namaste or meditation ("silence or emptiness is very well appreciated by her") to the pachamama, depending on their creed or religion. These offerings must be made with both hands. You start with the coca leaf and the holy water if there is. Then meals, sweets and other offerings. This moment is relevant for our requests for this new year, these must be previously written in multicolored pieces of paper and be released in the small fire inside the hole. At the end of this act the participant must make the final toast with cornflake with the pachamama. We must pay attention to the signals that the pachamama sends us through the embers of the fire, the ashes, noises, movements or unforeseeable events that usually occur.
5) Close is open. Activate the elements of the pachamama with the closing of the ritual. When all the participants have finished their tribute, each one must collaborate to cover the hole, at this point the land is well fed and satisfied with our offerings. Optionally you can pray an Our Father (considering the present religious syncretism). The ceremony ends by covering the hole with small stones of different shapes or colors, covered with flower petals.
It is possible to add, that the celebration and the offering to the pachamama does not maintain great rules or greater secrets, the aforementioned is only a proposal that tries to give a certain order and demystify its ceremony. Its main importance lies in updating the value of the land and the deep identity of the people who live with it.
Additionally, the ceremony may be accompanied by songs or icaros, by soft or relaxing music, by the sound of drums (percussion), by fraternal hugs between each and every one of the participants and tribal dances around the fire (pluri-ethnic free archetypal dances that correspond to all elements: water, air, wind and earth; metal and wood elements of traditional Chinese medicine may be included). It is a celebration and we can all celebrate. In the end, we can add to this event a DINNER as an end point in his honor and share the Andean cuisine that Pachamama offers us, along with the music of quenas and zampoñas, the condor passes and the valicha.
The rituals in honor of the pachamama account for a type of Andean spirituality that is no stranger to matter. Spirit and matter converge, converge and complement each other. Like all religions based on the worship of the Mother, Pachamama celebrations are based on respect for all living beings, because they are not only the fruit of His Creation but are part of Herself. We, his followers, do not intend to "dominate" Nature but to protect and care for it, as a way of giving back to the Mother all that the Mother gives us with generosity.
Among the common prayers that are heard: "Pachamama, holy land, do not eat me, I am still young and I can leave seed", "Pachamama, return me twice what I give you!", "Pachamama, holy land Kusiya, kusiya! Vicuña cuay, Love my naicho, Kusiya, kuisya! ” Old Quechua-Castilian verse, which literally translates: “Pachamama, holy land Make us do well! Give us vicuñas and don't sting us. Give us fortune and don't make us sick. Make us do well! ”
Another example of prayer: “Pachamama, immortal and well-loved deity, that you have your refuge in the unknown grottoes of the mountains, between music of invisible quenas and ineffable lukewarmness; for Pachamama, owner and mistress of the picachos and of the pastures, of the beasts and of the men, the one who gets angry in the tremors, the one who protests in the rolling of thunder, the one who misses the ripper who offends the earth looking for gold, tin and lead. "
Prayer to the Pachamama: “Mother Earth, Goddess of Nature, that you create everything and always make the Sun reappear as a gift for people, protector of heaven, of the sea and of all spirits; In you that all nature flows, that you give us the joy of daylight and that you keep your promise to give us nutrients. We return to you in the form of spirits, at the end of our life, which is the beginning in you. We thank you for your benevolence. I bow to your divine name and with the greatest dignity I implore you to grant us the gifts of your mercy. I thank you for everything you do for us, who have faith in your divine desires. ”
Author: Arnaldo Quispe.
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Video: The colors of the pachamama
