( chaos neither selfishness do not exist in the world Andean. Only harmony and the unit between the human beings' nature that they are her part ... ")

Conception of the ANDEAN UNIVERSE

The inkas had a dual worldly worldvision; Life and nature were made of two opposed forces but you would necessarily complement. The complementariedad's concept came to a point in the tinkuy, unit of the opposites that you expressed forces it and generation's of life beginning, of production, of work, the prosperity. The One, that expresses only a value, is not but the conjunction of two opposites as saying two in one . One, the ch'ulla that you mean only is alone and unparalleled, incapable of generation. The ch'ulla is of waqcha equivalently, ( orphan ) to in order not to have its complement express solitude, infertility and poverty.

Coherent with the dual conception of the universe, the different aspects that conform it were conceived of biassed way. In this way her conceptions of time space, of the system of moral values, of religion and of life; They were presented within a dual coexistence; What understands of the following way:

Conception OF NATURE

The geographic natural aspect was made out of the Orqos ( hills ) and Pampas ( plains ). The Orqo was the performance of the masculine and the Pampa of what's feminine. The Orqos always were Hanan and Pampas, Uray. He did not have the idea of north and south. Paws were man-made platforms, and if they were stepped paw, assigned name were taking Pata's denomination the platforms. Each Pata had her respective name according to the show that they performed. That way, Waqay the paw was the platform or the crying's platform; Hawqay paw, place where the rituals took effect; Qhaswana paw, place where dances were officiated, Kusi paw; Platform of joy and the frolic. Of what's been shown it is inferred than Pata, era a platform artificially made that you assumed a declared sacred character because in them were coming true determined guy of rituals according to the masculine or feminine deity who the rite was offered.

TIME and THE SPACE

Pacha's concept, an ample range of significances which they are inside has the time concepts and space. In the Andean ideology this concept insinuates in the light relating to time: Baby bottle Illariy ( dawning ). To the time relating to the space: Ñawpa Pacha or Kay Pacha ( ancient time or present tense ). To the space like space: Kay Pacha and Hanaq Pacha ( the terraqueous space and the sidereal space ). To different mythical ages, Wari Runa Pacha second Andean age, Purun runic Pacha, third Andean age. To the physical space Pachamama.

The time was conceived of orbicular way. According to this thought, time has only two dimensions: The present or Kay baby bottle than when concluding myself one drinks in ancient time, Ñawpa baby bottle from where again you return or Kutiy.

THE RELIGIOUS conception

The cosmological religious system was considering the existence of a masculine god that assumed different names according to the show that he was assigned in determined moment. The names one knew with were: Wiraqocha, Pachakamaq, Illa teqsi Wiraqocha, Imaymana Wiraqocha, Aknupu Wiraqocha, Usapu Wiracocha, Huallpac Wiraqocha, Kuniraya ( Q'oñirayaq ) Wiraqocha, Rual, Rouac Rugal Tonapa ( Tawna apaq ) Illapa, etc. To each of these names came before to him the term APU, name once every masculine declared sacred entity was assigned to.

The feminine deity Pachamama, or Mamapacha, goddess of fertility, you were once the country was acted for by the cult. She was the universal, procreant and careful mother of what's created, she was woman and even of the masculine god, your opposing view part and complement. In the firmament Killa was represented for the breast ( moon ). The animal, vegetable, mineral and spiritual world created this couple. ( Eóqa ) they were each of these, to the being insufflated by the vital breath created or Kamasqa so that they acquired their own life or kausay.

There was a sort of division of labor between these supreme deities. Wiraqocha was the owner of the animals, of the on-the-job water of the snow-covered and the rivers, of life and health of the men, of diligence and skillful action; You were located in the Hanaq Pacha ( sidereal space ) and at the land toward the right-hand side or Paña of our sight. Pachamama, ( all the foodstuffs ) the water of the flowing the had to do with all the vegetables, with the mikhuy lagoons and the sea; The Pampas and the plains were a part of their being, the same land was she. You always were present because the Andean man lived on her, she was in permanent contact with her be when she was active as when you were resting. Left-hand ally, Uoq'e to him were located, of our sight
The Inkas acted symbolically for these deities and assigned him names according to the specific shows that realized in determined moments. This way there were a performance biassed of the various forms or aspects that these deities embraced.
Wiraqocha was represented by the Inti, ( sun ) the fact that they believed illuminated in the daytime and at night he was sinking at sea to turn into a subaquatic sun that navigated in his waters the land floated on, stops next coming again out of the lake Titikaka. It is thought that the ancient name of the sun was Wari, which is why Wari Qocha, according to Gonzales Holguín would be the honorable epithet of the sun Wiraqocha was also represented for the flash of lightning Illapa, for the ray Qhaqya, for the Puma, the Kuntur, the Amaru ( snake ) the flame, the paqocha the snow-covered.

The Pachamama was represented by the land, the breast coca, the breast sara, the breast potato, breast quinoa, for the breast Killa, for the flowing with the Ukhu baby bottle, that it serves to be the interior part of the land.

Wiraqocha, he created the earthenware men and right after assigning him the kind of dress, idiom, seeds and foods that they should have used, the fact that they sank at the land ordered them and nourished for groundwaters, ( the Pachamama's veins ), walk and emerge in the Paqarinas constituted by springs, lagoons and caves. Ever since the Paqarinas ( the land's vaginal points ), they became Wakas or shrines that they express the origin of the birth of the towns, plants, animals and point of convergence of the masculine and feminine energy done through groundwaters and the seqes.

You regarded the religious structure as his gods members of a family group cured by the father Taytacha, the mother Mamacha, the children, the daughters, the grandchildren, the son-in-laws, the servants or servants. Within this structure there were beings of beneficial tendency, propitiators of the human well-being. Like benevolent, they had specific shows inside the productive system; Sowings, determined guy took care of the vegetable animal or mineral order's products. Other ones were behavioral maleficent quarreled with the system of moral values; They propitiated diseases, theft, the damage, Death. They were the ones that they punished for the gods's order. The Lari Lari, the hap ' íñuños, the anchanchu, the soqa, the mukiq of the mines, the kukuchi, they take part among themselves.

The gods's behavior had human characteristics, they could make mistakes, they were moody, because they had psychic statuses of passivity, idleness or being quick-tempered and annoying. Andean man's conduct was oriented to look for a reciprocal and harmonious relation between the divine and what's human, in such a way that this happened in a symmetric interchange known as ayni. Offerings and rites were a way of giving to receive, or returning what received. This interaction was for ever. The rupture of this process reflected in the punishments once the gods they were inside were sent for the disease, accidents, loss of vitality, hunger, extreme poverty itself etc. In order to soothe the gods's anger they had to accomplish determined orientated rites to purify to the person and to clean them off the Money Box ( sin ). For that the Inkas, they accustom annually to accomplish the Citua, great rite of purification to become purified of the money box that they may have committed or having acquired for contamination, for the deal with some huchhasapa ( person with a lot of sins ) or qhencha ( adulterous or incestuous sinner ). This ritual was coming true in the Qoya Raymi's period, toward the month of August. The Citua also was a ritual of renewal of the energy by means of the mosoqchakuy ( becoming new ) that it involved to submit to the restrooms shine them, in order to return to be new, pure and with new energy. Renewal and purification was coming true doing pilgrimages to the sanctuaries where you emitted water or at determined places of the rivers Vilcanota, Apurimaq, at the sacred lagoons of the snow-covered or at sanctuaries dedicated to that end, like Huanca, Qoyllorit'y, Copacabana, Cocharcas, sanctuaries Inkas once Catholic temples were turned into.

Offerings were varied, from the sacrifice of children, animals, to the offering of vegetable and mineral products like gold and the silver. The offerings of blood called Wilancha or Ch'illaka themselves, the ones belonging to vegetable and mineral products knew themselves like Qoymi, Sumaq Sonqo or hayway. Saywa or Pikchu called the natural altars from where they officiated these rites themselves, and facts artificially for the man the Usno, the Qoto were the Phina, from where he acted as to the masculine deity the Hanan and for the Phusnu, to the Uray's feminine deity, represented for the Pachamama.

Conception animatista of religion Inka, you believed in the Enqa's existence or Enqaychu, sort of it flows out ( impersonal force ), that to rest in people or objects you made them sacred. The Inka more properly called Enqa, era possessor of this force and vital breath, that had the power of reproduction and the multiplication. The Enqa, era living god's sort that maintained and rejuvenated everything that Kamasqa was ( created ). The enqaychus, they were material objects generally gold, silver champi stones of determined characteristics, the fact that he imagined contained Enqa. Sort of propitiatory amulets of life, fertility, abundance of production, proliferation and conservation of plants, animals, foods, health, farms, houses were etc. They had different names: Qonopas, Ultis when he had to do with animals; Wawqe, if humans' era; Illa or Llawllako having to do with vegetables.

The Qosqo's SACRED CITY

Qosqo ( Cusco ), whose literal translation you mean stones promontory of silver: The city of the Inkas, center and navel of the Andean universe, in whose inside was interior temples and palaces, streets, plazas, platforms and platforms, they were constructed in terms of the religious cult.

The Qosqo ( Cusco ) was a city then - temple, center and base of the political power, administrative and military priest. At the fringe area 333 wakas were distributed, many which they were paqarinas of the ayllus that took care of it of. The Qorikancha was to the inside of the city located, the highest hierarchy's temple where the two supreme deities and the whole younger gods's court were conquered cultured at the same time as he was a center of astronomic control, religious and administrative politician.

Only the people of higher status had access to the Qosqo. The common one belonging to them peoples he could not make it and only they had news of their fabulous and wonderful existence.