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commented on May 28, 2012
INCA-ANDEAN ENCOUNTER PRINCIPLES
Giorgio Piacenza Cabrera
To move human cultures forward in an integral way, we may not only synthesize new theories or meta theories but we may learn from traditional cultures some keys suitable to expand our actual interactions with realities that surpass the one revealed by our physical, biological senses. Science, ‘ufology’ and ‘paranormal’ research are converging to recognize what pre modern cultures were more adept at interacting with. As far as I know, in the Quechua language (actually called "Runa Simi") 'TIN' refers to 'union' or perhaps 'unity'. It is a union that allows interaction. 'Masi' refers to 'equals' or to beings sharing the same level. 'Yana' and 'Yanan' would be opposites as essence and dependence and white and black and these are a terms used to refer to a relational parity, key to reciprocity and social exchanges. 'Yanantin' is more widely known and emphasized as a unique principle in Andean social studies but the former is also part of the social life. The latter concept leads to cooperation, Andean reciprocal justice and various forms of social reciprocity such as communal work and the exchange of services. The former concept leads to a healthy competition among equals and even low scale, ritual warfare. Nature also shows examples of the latter as when cubs and men compete and play to establish status. Now, researcher Javier Lajo would probably emphasize "Yanantin" and parity relations as a unique Andean civilization characteristic surpassing Western and Aryan philosophies which frequently emphasize a principle of ‘unity’. Regarding the voice "IN" he would probably propose that 'IN' (as in "Inca" RULER, "Inti" the solar deity, and “Tawantinsuyo,” or the union of the four regions) also refers to the memory of an Andean, universal deity also originally called "IN."
I personally think that the concepts of 'Yanantin' and 'Masintin' complement each other as both principles would be necessary for interconnected holarchies. In holarchies or hierarchies, both interdependence and equality arise. On the other hand, the word "TINKUY" refers to an "encounter" which creates a common ‘space’ (or, perhaps, more accurately, ‘time’) for actual interactions or for actualizing interactions. I think that these Inca-Andean concepts and practices could be useful for ET contact as with contact with different otherworldly entities. It should include 'Yanantin' reciprocity and a relational 'Masintin' which could be understood as the supplementarity of equals. The latter means that a certain sense of equality (no matter how far advanced in some aspects another entity may be) is also required for a constructive, brotherly relation. It is not be required to engage in competitive ritualized warfare but humans must be able to teach as much as to learn and vice versa. Each may have to hold its ground up to a point as fundamentally equals even without forgetting that their shared hierarchical ‘Masintin’ level also depends upon more inclusive, guiding principles.
'TINKUY' (encounter) is also used in ceremonies to relate with the Apus (mountain deities) and with all other spirits using three well formed coca leaves so that the officiating 'Runa' (or Man) co-creates along with the Apus, spirits and forces of nature the ‘encounter’ having in mind the dark, lower, subconscious, past-oriented, chaotic world and the higher, superconscious, abstract/orderly, future-oriented cosmic world. This encounter space is made of a shared experiential intersection + the creation of a new, sui generis experiential space, both of which conform to create the encounter in which to interact and actualize possibilities. Beings of different “Pachas” may then share a common experiential world. The world of actual experience is called the 'KAY PACHA' or "present world" and, although it may refer to the surface of the Earth (just as the 'UKU PACHA' or lower world also refers to the underworld and 'HANAN PACHA' normally refers to the higher, celestial, sky world of more universal, abstract principles), I think that 'KAY PACHA' can also be taken as any world of actual experience. According to Andean erudite Javier Lajo, 'Pacha" basically refers to TIME and another similar word, "PAQA" is related to earth and space). Thus the "TINKUY" would be the creation of a shared time and a sui generis, new, encounter time. “Runas” or men (and women) are said to inhabit the in-between world and to be able to officiate the 'TINKUY'.
I think that, in order to have harmonious ET encounters and-or encounters with subtle, discarnate beings, it would behoove us to learn ‘Yanantin’ parity and reciprocity and ‘Masintin’ relational equality and thus co-create the ‘TINKUY’ that unifies the human and ET worlds in a shared intersection that also originates an interesting, creatively unique encounter in 'present’ or experiential, actualizing time. Three intersecting circles may be more appropriate to visualize this. I think that, up to a point every interactive encounter by force already has some degree of ‘TINKUY’ but that, nevertheless, it can improve. There may be many things, more technologically advanced beings as well as beings from all kinds of alternative realities may already learn from us. In a sense, as humans of the ‘middle world’ we would be able to officiate in order to co-create the union of TINKUY between a lower, subconscious, past- dependent Pacha with a higher, superconscious, future-dependent Pacha. This 'TINKUY' (the ‘time’ or, perhaps, ‘place’ of encounter) would be in the experiential present and, once created, would –perhaps- be lasting as the word ‘TIN’ also signifies a lasting encounter. What is required to ‘officiate’ as a shaman bridging the worlds is humbleness, acceptance (through sentiment) of a greater divine Source and respect. In this way we don’t force things to happen. We humbly recognize and call, align with what naturally comes accepting all worldly or otherworldly manifestations with natural simplicity and respect. Then the ‘Chakana’ or bridge connecting the realities can form and be stabilized by exchanging services with fair reciprocity and (hopefully growing) degrees of equal learning and teaching.
The following are good sources of information that may complement each other. The first is perhaps more literary in scope and the second is perhaps more politically inclined.
Edmer Calero del Mar on "Masintin"
Javier Lajo on “Parity,” “Yanantin,” “Tinkuy”