Ll

(n) Unpleasant visual hallucinations. DYE

One of the legendary lineage ayllus of Cajatambo. They conquered the Guari ayllu and shared ritual beliefs. MAN The Wari people (who lived in coastal Peru), venerators of earthly deities, are associated with fertility and the generative forces of the female earth. People who were relative newcomers were known as Llacuaz, and believed that their ancestor was the Lightning deity in the sky [Koa] who had come from Lake Titicaca, a place that symbolized the end of the world. Thus, the Llacuaz were considered outsiders. This gender distinction continued into the colonial era, with foreigners or outsiders adopting male Christian saints as their ancestors while the original inhabitants venerated female saints. HIM  [In coastal Peru the word now means] outsider, invader; or a class of deities associated with the upper world. GOL

(n) A title given to representatives from the highlands and lowlands, who perform roles at the mountain rituals. MOC

(v) To feel bad. (adj) Melancholy. (n) Depression. PSL

(v) To sense, to feel. QP

(n) (1) Deity of the seed in the Inca times. (2) Two or more grown from one (corn, banana). RS

(n) (1) A domesticated guanaco. One of the species of camelids that are domesticated in the Andes, the alpaca and vicuña being the others, although some consider the alpaca and llama to be the same species. Of these, the llama was the most prized by the Inca for their wool, used to make the luxury textiles needed for religious rites; they also played a role in the complex procedure of offering gifts to the elite of Cusco. The Inca himself consumed on a large scale exquisite textiles made of their wool. He seldom wore a garment more than once and would change clothing several times a day; his litter was also covered with the finest material. Many of the special garments reserved for the emperor and his family were woven in the temples by the akllas. AKP (2) It also served in Inca religion as a major sacrificial offering, white llamas being the preferred victims of the sun. Each morning in Cusco one llama was sacrificed by cutting its throat, while keeping its head turned towards the sun, to which it was being offered. The animal was then burned in a special brazier. AKP During the Inti Raymi, there was a compulsory participation of priests in the ceremony of augury by sacrificing a llama. The Wirapiricuq, the one that took the guts of the animal; the one called Kallpa Rikuq, shepherd of the sacrificial llamas; the Turpuntay, or priest in charge of the cutting with the sacred knife called tumi; and the Willaq Umu in charge of the forecast or prediction observing the viscera of the llama, the one who told the Inca the good or bad news. UNK(See, raymiyahuar.) (3) The llama is the symbol of love and service. In a despacho, the llama fetus is charged with carrying the intentions or message into another reality. IGMP (4) One of the yana phuyu. Its bright eye is the stars Alpha and Beta Centauri (see, image 1 at Southern Cross). Also known as the Flying Llama because in the rainy season she flies to the sea to drink the water and then returns and releases the water to fall to the earth as rain to nourish the crops. IGMP

(v) To call forth visions with an icaro. AYV

(n) From llamar, to call. The act of calling in, invoking, or asking for visitation. PSPM

pica-pica: (n) Literally, eye of llama.  Mucuna elliptica. The seeds are believed to be antidotal to the stings of small insects. They are taken in the form of a powder in two doses, and the powder is dusted over the bites of the toxic animal. REPC Seeds ground into powder and applied to insect and reptile bites, may be drunk as antidote. EPA In some places the name is picapica, on account of the little bristles which, entering the skin, cause pain or inconvenience; several persons assured us that these taken with chocolate-milk or honey and water are an excellent anthelmintic. FOP

(n) The eyes of the llama; a constellation consisting of two stars in a llama-shaped dark-space constellation directly next to the Hatun Chakana (the Southern Cross, the entry point of consciousness into this world), reminding us that we came into the world to be of loving service and that we will leave this world to be of service to Creator. ANON1 Two first-magnitude stars, called alpha Centauri and Hadar in Western astronomy. At the time of the Conquest, the natives of Huarochiri described this magnificent object to chronicler Avila: They say that Yacana, as we call it, is like the shadow of a llama, a double of this animal which walks down the center of the sky, as it were a darkness in the sky. That’s how we men see it coming, yes, dark. They say this Yacana (when it reaches the earth) walks beneath the rivers. It is very large indeed, blacker than the night sky , it advances, with its long neck and two eyes, it comes. SIMA  See, also, Yana Phuyu.

(v) To feel (by sense of touch). QP

(n) Llama fat sold by llama herders. PSL (See, napa.)

See, llank’ay. PSL

(adj) Soft. QP (n) It is reported that some Andean practitioners use three stones call llamp’us that are used in preparing infusions for patients. WOFW

(adj) Soft hearted, humble. PSL

, llankay, llancay, llancai, llamk’ay, llamkay: (n) (1) Work, labor, industriousness. RSIt is power of action and labor. One of the Three Inca Laws. It is the law of service, work, and creative expression of your individual gifts. IGMP Meeting one’s survival needs in order to continue with the spiritual pursuits of life. PSPM (2) The power of the body, the power of physical work. RS The power of sacred industriousness, of our capacity to act and work in a sacred manner in physical reality; mastery of/in the physical realm. ANON1 (3) The lower energy center located at the navel, comprised of chakras one, two and three. JLH The lowest energy center, the qosqo. IGMP (See, munay, yachay.)

(n) Firewood. PSL

(n) Everyone. QP

(n) Village, town, city; sometimes can mean “fatherland” or birthplace. ANON1

(n) This is a medium-sized tutelary mountain spirit related with the second level of the Andean spiritual path. QNO The sacred mountains of many villages. Llaqta means city or town, thus a llaqta apu influences a geographical area that encompasses a group of villages. Pachatusan and Huanacauri are examples. PSPM A medium sized tutelary Apu; a city Apu, or the Apu protector of a specific town, city, or small region.This designation is not meant to limit an Apu’s perceived power, rather, to specify one’s relationship with the Apu. ANON1  See, ayllu apu and suyu apu. (See, apu.)

(n) A village official. ACE

(adj) Heavy. (n) Weight. QP

(n) Headband. A scarlet headband was the Inca symbol of royalty. (See, second image at Manco Capac.) IAWS Crown; wreath, corona. RS (See, accorasi.)

See, yahuar.

(n) (1) Cloth; equivalent of the Spanish manta; a cloth used to bundle and carry medicine pieces, a healer’s mesa, and/or despachos. ANON1 A small rectangular cloth woven from alpaca and used to wrap the paq’o’s collection of power objects (the mesa). QNO (2) A rectangular, handwoven shoulder cloth. It is worn by Quechua women of the Andes. Traditionally it is fastened at the front using a decorated pin. WIKI

(n) Color. QP

(adj) Clean; totally, completely; all. PSL [Possibly from Sp. limpia.]

(v) To make clean, to sanctify. PSL

(v) To become clean. PSL

(v) To shine. PSL

(n) (1) Compressed ash of certain plants chewed with coca to release alkaloids. RORAsh of quinoa and other plants that is then mixed with coca leaves and chewed. IGMP A condiment for coca; substance placed in the mouth when chewing coca leaves; it causes the release of the alkaloids; made from vegetable ash and lime. RS Often called lime ash; a mixture of seeds, ashes from fires of specific plants, and sometimes even crushed shells; when mixed with coca, creates a chemical reaction that allows for greater absorption of the alkaloids in the coca. ANON1 (2) a lime pouch to use with coca to release the inebriating alkaloids. EPP

(n) Literally, big, brilliant woman. Great fairies that defend the Aceropunta from outer space. AYV

(n) (See, llipht’a.)

(v) To glance. RS (n) The art of seeing or mapping, of putting out luminous markers (re. mapping your seeing states; see, Appendix I.) AVO

(adv) Left (opp. of right). RS(adj) Relatively sinister or powerfully lunar. PSPM(n) The left, or feminine side, associated with the magical, eros (vs. mystical). Both sides must be integrated in order to push the kawsay. KOAKLeft-hand side of the path. Relates to the magical knowledge or application of spiritual knowledge in the physical world. Healing, magic, therapy, remedies, all are considered gifts of the left-hand side of the path. The complement is paña, or right–hand knowledge. QNOBy balancing your own lloque and paña energies, and following the pathway of your power, you can go through any obstacle, even physical walls. IGMP In relation to the curandero mesa, the left side is not evil or bad, it simply contains the energy that is used to neutralize acts of daño, or negative events that have already taken place in the life of the person seeking healing. The left field of the mesa is not only used to discern the source of the problem, it can be used in defense to counteract the problem or to return it to its place of origin. PSPM The left-hand side of the shamanic path, sometimes understood to be sinister or overwhelmingly lunar in nature; this path is not perceived as evil or negative, but contains energy or medicine used to neutralize or counteract evil presence, witchcraft, and illness of harm; the lloq’e also relates to past events that need to be healed in the present and relates to magical knowledge and practices, or application and manifestation of spiritual knowledge in the physical world; the path of the magician or sorcerer; various forms of healing, magic, therapy, and remedies are all considered gifts of this left-hand side of the path; the complement is paña, or right–hand knowledge. ANON1 (See, paña and chawpi.)

Described as “getting rid of bad witchcraft” by the indigenous people. In the west, Américo [Yabar] tells us, it is equivalent to getting rid of our neuroses and depression. The magic of lloq’e nacuy uses threads to represent filaments of light. The healer’s work is to connect a person’s filaments with the light of the stars (hanaqpacha). As filaments of a person’s heavy energy — pain, sadness, depression, envy — are cut away, the filaments  of her etheric body and those of Pachamama rise up and mingle with the filaments of the stars, creating feelings of being cleansed, energized, peaceful, filled, and rejuvenated. MBE

(n) Pigment obtained from red earth used to mark the fur of animals in a ceremony. ROR

Come out! Release! Escape! RS JLH Used in the imperative form, becomes a powerful, commanding mantra to expel hucha and the influence of lower-vibrational entities; can also be used as a prayerful command for a spirit presence to come out and be seen, such as in the classic Cusco hymn Inti Raymi which states “Lloqsiy, Intillay” (come out, dear Inti). ANON1 (v) To depart, go away. QP To rise; to come out. RS

, llocke, lloq’e**.**: (n) Kageneckia lanceolata. The bark and leaves are bitter and are employed in infusion for treating fevers. REPC This plant also has antimalarial qualities. WIKI

(n) A cure.

(n) The name of the legendary third Inca ruler in Cusco, probably sometime in the 12th Century. MAN “The glorified lefthander.” WIKI  He, was not warlike and added no lands to the Inca domain. WBC

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**He suffered from some sort of endocrine disturbance which prevented him from siring the heir. “He never cared for women and was totally beardless until he was quite old,” according to the chronicles, “and he must have considered his hairlessness as something unbecoming, since he ordered that all noblemen should have their beards plucked out so that they were as hairless as he….”

Lloque Yupanqui was very depressed because there was no heir to the throne and Inti appeared in the form of a person and consoled him by saying: “Do not

be sad, Lloque Yupanqui, you will sire a great lord” and continued saying that

he could be certain that he would have a male heir, even though he was too old and had no sons and never expected to have one. Upon hearing this, his

relatives decided to provide him with a wife. His brother, Manco Sacapa,

aware of his condition, searched for a woman** *adaptable to the

circumstances***. Mama Cava gave birth only three months after being

sired by Lloque Yupanqui. His name was Mayta Capac.** DYE

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(v) Open the ears (to listen). ASD

(n) Literally, the tender jergón, a mariri used in marupa sorcery as well as by healers to convey messages. AYV

(n) An apu in Argentina where three children, qhapaq hucha sacrifices, were discovered and excavated, along with many artifacts. The site is estimated to be 500 years old. WP2 The three Inca children found mummified consumed increasing amounts of coca and corn beer for up to a year before they were sacrificed. Sedation by the drugs and alcohol combined with the frigid, high-altitude setting may explain how the children were killed. There is no evidence for direct violence. The coca and alcohol consumption rose about six months before death and then skyrocketed in the final weeks, especially for the eldest, a 13-year-old girl known as the “Ice Maiden” [image below]. She was probably heavily sedated by the point at which she succumbed to death. The finding is based on detailed analyses of hair taken from the more than 500-year-old mummified remains, which also include a four-year-old girl and a five-year-old boy. The boy and girl were perhaps the maiden’s attendants. The data corroborate earlier research showing the children ate more meat and corn in their final year. Taken together, the studies suggest the peasant children were selected for the ritual sacrifice and lived a high-status life until their death. NGEO8 (See, Ampato.)

(adj) Pure, innocent. QP

(adj) Wonderful QP

See, lloke. QP

See, lloqsi.

(n) A state of markedly blurred vision. DYE