Journeying

Through
The
Munay-Ki
Dan
Waller
 Journeying
Through
The
Munay-Ki

Dan
Waller
 The
Key
Principles
of
the
Munay-Ki
Munay
(Love)

Yankay
(Service)

Yanchay
(Wisdom)

 Index

Acknowledgements 1
The
Key
Principles
of
the
Munay-Ki 2
Index 3
Introduction
5

The
Munay-Ki 7
The
Q’ero 9
Neoshamanism 11
The
Chacaruna
Munay-Ki 13

Shamanic
Journeying 15

How
To
Journey 17
The
Three
Worlds 19
You
Already
Know... 21
Animal
Spirits/Upper
World
Guardians 22

1.
The
Healer’s
Rite
-
Hampe
Karpay: 23

Healer’s
Rite
Discussion 25
The
Chakras
Diagram 30
The
Healer’s
Journey 31
How
to
Perform
the
Healer’s
Rite 33

2.
The
Bands
of
Protection: 35
Bands
of
Protection
Discussion 37
Bands
of
Protection
Journey 39
How
to
Perform
the
Bands 41
Working
With
The
Bands
of
Protection 43
The
Bands
of
Protection
Diagram 44

3.
The
Seer’s
Rite
-
Kawak
Karpay: 45
Seer's
Rite
Discussion 47
The
Seer’s
Journey 53
How
to
Perform
the
Seer’s
Rite 55
Working
With
The
Seer's
Rite 57
The
Seer's
Rite
Diagram 58

4.
The
Harmony
Rite
-
Ayni
Karpay: 59
Harmony
Rite
Discussion 61
Harmony
Rite
Journey
65
How
to
Perform
the
Harmony
Rite 69
Working
With
The
Harmony
Rite 71
The
Harmony
Rite
Diagram 72

5.
The
Daykeeper’s
Rite
-
Pampamesayoq: 73
Daykeeper’s
Discussion 75
Daykeeper’s
Journey
79
How
to
Perform
the
Daykeeper’s
Rite 81

6.
The
Wisdomkeeper’s
Rite
-
Altomesayoq: 83
Wisdomkeeper’s
Discussion 85
Wisdomkeeper’s
Journey
87
How
to
Perform
Wisdomkeeper’s
Rite 91

7.
The
Earthkeeper’s
Rite
-
Kurak
Akuyek: 93
Earthkeeper’s
Discussion 95
Earthkeeper’s
Journey
97
How
to
Perform
Earthkeeper’s
Rite 99

8.
The
Starkeeper’s
Rite
-
Mosoq
Karpay: 101
Starkeeper’s
Discussion
103
Starkeeper’s
Journey
105
How
to
Perform
Starkeeper’s
Rite 109

9.
The
God
Creator
Rite
-
Taitanchis: 111
God
Creator
Discussion 113
God
Creator
Journey
115
How
to
Perform
God
Creator
Rite 119

Medicine
Wheel
Munay-Ki 121

Tupananchiscama 123

 Introduction

We
are
privileged
to
be
living
in
extraordinary
times.
As
we
stand
at
the
edge
of
a
key
moment
in
human
evolution,
it
is
time
to
heal
our
old
wounds,
to
step
away
from
the
past
and
to
dream
a
new
world
into
being.
The
Munay-Ki
will
help
you
to
achieve
these
goals,
whilst
joining
an
ancient
and
noble
lineage
of
healers.

This
book
was
designed
as
a
guide
for
those
who
have
already
been
gifted
the
Munay-Ki
rites
and
who
wish
to
teach
new
students
how
to
gift
them
to
others.
Thus,
within
these
pages,
you
will
find
precise
instructions
on
how
to
perform
each
rite,
together
with
key
information
that
should
be
relayed
to
your
students
before
each
rite
is
received.
In
addition,
you
will
discover
a
comprehensive
course
in
‘how
to
journey’.
I
have
also
included
completely
new
scripts
of
my
own
design,
which
will
allow
you
to
lead
your
students
on
a
shamanic
journey
before
each
rite,
in
order
to
increase
their
connection
with
the
Munay-Ki.

Alternatively,
if
you
are
completely
new
to
the
Munay-Ki,
or,
indeed,
to
shamanism
–
welcome!
Even
though
this
book
is,
primarily,
a
teaching
manual,
I
hope
that
you
will
still
get
something
out
of
it
and
that
you
will
enjoy
learning
something
about
these
beautiful
initiations.
However,
this
book
is
not
a
substitute
for
receiving
the
rites
from
an
experienced
teacher
and
I
hope
that,
if
I
go
on
in
these
pages
to
pique
your
interest,
that
you
will
consider
attending
one
of
my
own
Munay-Ki
workshops,
or
one
of
those
offered
by
my
fellow
shamans
of
the
Q’ero
Incan
tradition.

So,
what
exactly
are
the
Munay-Ki?

Let’s
begin…

 Neoshamanism
Re-packaging
ceremonies
and
teachings
from
ancient
cultures
for
western
consumption
is
a
contentious
issue.
Some
feel
that
it
is
'cultural
appropriation'.
It
is
certainly
disrespectful
to
imagine
that
you
can
learn
to
become
a
shaman
in
a
few
short
courses,
since
indigenous
shamans
and
paqos
undertake
years,
sometimes
decades,
of
tests
and
trials
before
their
community
affords
them
shamanic
status.

The
word
shaman
is,
thus,
really
an
honorific
term,
applied
only
to
proven
healers
by
others.
To
some,
to
call
yourself
a
shaman
is
like
calling
yourself
a
priest
after
attending
Catholic
mass
a
few
times,
yet
you
will
find
that
westerners
freely
give
themselves
the
title.
I
think
it
has
become
accepted
as
a
kind
of
shorthand
for
western
followers
of
shamanic
practices
but
you
ought
to
be
aware
of
its
history,
if
you
use
the
term
yourself.

With
regard
to
the
Munay-Ki,
however,
it
is
evident
that
Alberto
Villoldo
took
particular
pains,
out
of
respect
for
native
tradition
and
to
avoid
propagating
the
notion
that
westerners
could
become
traditional
shamans,
to
strip
the
rites
of
the
indigenous
cultures
from
which
they
came.

In
general,
though,
and
in
contrast
to
some
energy
medicine
practitioners,
the
Q'ero
Incan
paqos
that
I
have
had
the
honour
to
meet
over
the
years
have
all
expressed
joy
at
their
practices
being
shared.
Don
Manuel
Quispe
told
Alberto
Villoldo
that,
‘We
have
been
the
keepers
of
rites
that
usher
in
who
we
are
becoming
as
a
people,
as
a
planet.
These
processes
are
not
only
for
the
Indians,
but
for
the
entire
world.’

The
revered
Q’ero
Altomesayoq,
Don
Mariano,
said,
‘If
people
come
seeking
the
knowledge,
I
must
share
what
I
know
with
them.
Because
all
people
are
children
of
God,
and
if
someone
is
looking
for
this
knowledge,
I
do
not
have
the
right
to
withhold
it
from
him.
It
is
not
a
good
thing
to
withhold
this
knowledge’
(P.140,
Masters
of
the
Living
Energy:
The
Mystical
world
of
the
Q’ero
of
Peru,
Joan
Parisi
Wilcox).

Traditional
shamanism,
however,
was
always
focussed
on
serving
the
community.
One
clear
alteration
of
neoshamanism
has
been
to
employ
shamanic
techniques
in
order
to
engage
in
personal
self-development
or

self-healing.
The
Munay-Ki,
whilst
rooted
in
ancient
practices,
unashamedly
embraces
this
new
aspect
-
you
will
certainly
advance
your
own
development
and
healing
by
engaging
with
these
rites.
Yet
rather
than
viewing
this
as
something
self-centred,
I
actually
think
that
it
is
imperative
that
you
do
so,
since
you
cannot
seek
to
'heal
the
world'
before
first
healing
yourself.

11

I
have
benefited
greatly
from
receiving
and
teaching
the
Munay-Ki
and
I
have
witnessed
extraordinary
and
beautiful
changes
in
people
with
whom
I
have
interacted.
I
simply
cannot
see
westerners
utilising
these
ancient
practices
as
anything
other
than
beneficial,
since
my
own
experience
has
been
so
positive.
Naturally,
however,
I
would
ask
you
to
honour
and
respect
those
ancient
traditions
which
gave
them
life.

12


15

 Shamanic
Journeying

As
well
as
teaching
you
how
to
teach
the
Munay-Ki
rites
to
your
students,
this
book
also
provides
a
comprehensive
course
in
shamanic
journeying.

Paqos
of
the
Q’ero
lineage
do
not
traditionally
journey
but
the
Munay-Ki
rites
are
enhanced
for
westerners
through
shamanic
journeying,
since
they
assist
them
to
make

deeper
connections
with
the
initiations.

The
journeys
included
in
this
book
are
my
own
but
adhere
to
the
techniques
described
in
core
shamanism,
as
those
being
regularly
practised
by
shamans
around
the
world.

By
completing
the
journeys,
not
only
will
your
students
have
made
deep
connections
but
they
should
have
a
thorough
understanding
of
how
to
journey
for
themselves.

16


23

The
Healer’s
Rite
Hampe
Karpay

Alberto
Villoldo
tells
us
that,
‘The
Healer’s
Rite
is
known
as
the
Hampe
blessing
and
comes
from
the
highland

Q’ero
people.’

The
first
of
the
Foundation
Rites,
the
Healer’s
Rite,
sets
your
students
upon
their
healing
journey
and
charges
up
their
pi
stone,
as
well
as
reminding
their

hands
of
their
innate
ability
to
heal.

It
connects
them
with
a
lineage
of
luminous
healers
from
the
past,
to
assist
in
their
personal
transformation,

as
well
as
in
the
healing
of
others.

24


35

The
Bands
of
Protection

Alberto
Villoldo
tells
us
that,
‘The
Bands
of
Power

were
transmitted
by
Juan
Victor
Nuñez
del
Prado,

a
friend
and
colleague,
whose
father
was
one
of

the
discoverers
of
the
Q’ero
nation’.

Five
energy
belts
are
woven
into
your
students’
luminous
energy
fields,
for
their
protection
and
as
a
source

of
personal
power.

The
energy
belts
act
as
filters
to
break
down
any
negative
energy,
which
might
enter
their

luminous
energy
fields.

36


45

The
Seer’s
Rite
Kawak
Karpay

Alberto
Villoldo
tells
us
that,
‘The
Seer’s
rite
is
practised
among
the
North
Coast
peoples
of
Peru,

(the
descendants
of
the
Chimú
and
Moche
cultures),

and
by
the
seers
and
trackers
of
the
Amazon.’

The
Seer’s
(or
Kawak)
Rite
activates
new
pathways
of
light

to
connect
your
students’
visual
cortex
with
their
third
eye
and
heart
chakra,
in
order
that
they
might

‘see
through
the
eyes
of
the
heart.’

It
also
awakens
your
students’
inner
seer,
so
that
they
might
perceive
the
invisible
world
of
energy
and
spirit.

46

Chimú

The
Chimú
appeared
in
the
year
900,
in
roughly
the
same
territory
as
the
Moche.
Indeed,
their
capital
sat
near
the
mouth
of
the
Moche
river.
They
were,
thus,
a
coastal
culture
and
considered
the
moon,
Si,
more
powerful
than
the
sun,
with
the
sea,
Ni,
another
primary
deity.
The
shell
of
the
Spondylus
jellyfish
(pictured,
below)
was
particularly
valued
for
its
connection
to
the
sea
and
their
divers
must
have
been
experts
to
recover
them.

In
1997,
members
of
an
archaeological
team
discovered
approximately
200
skeletal
remains
on
the
beach
at
Punta
Lobos,
Peru.
These
figures
were
blindfolded
and
had
their
hands
bound
behind
their
backs,
their
feet
bound
together,
and
their
throats
slashed.

Archaeologists
suggest
these
figures,
likely
bodies
of
fishermen,
may
have
been
killed
as
a
sign
of
gratitude
to
the
sea
god,
Ni.

Perhaps
even
more
horrifying,
National
Geographic
recently
reported
that
the
remains
of
more
than
140
children,
mostly
between
eight
and
twelve
years
old,
had
been
found
at
Hunachaquito-Las
Llamas.
Again,
the
skeletons
bore
injuries
consistent
with
human
sacrifice.
It
has
been
theorized
that
extreme
weather
caused
flooding,
prompting
priests
to
take
such
an
extreme
gesture
to
appease
the
gods
-
one
that
is
believed
to
be
the
largest
single
mass
child
sacrifice
in
world
history.

50

 The
Harmony
Rite
Discussion
It
is
important
to
discuss
the
archetypes
and
their
various
attributes
and
to
encourage
your
students
to
begin
to
connect
with
them.

Some
teachers
like
to
get
their
students
to
‘embody’
the
various
different
archetypes
through
role-play.
So,
students
squirm
across
the
floor
as
serpents,
growl
on
all
fours
as
Jaguar,
zip
about
the
room
as
Hummingbirds,
or
soar,
arms-spread
as
Eagles.
This
exercise
can
help
your
students
with
‘feeling’
the
archetypes
in
their
bodies
and
with
helping
them
to
imagine
how
the
archetypes
see
the
world
differently
from
themselves.

The
Four
Archetypes

Serpent
Also
known
as
Sachamama,
a
Boa,
or
Amaru,
an
Anaconda,
and
Mother
of
the
Waters
–
she
teaches
us
to
shed
the
past,
as
easily
as
she
sheds
her
skin.
She
is
associated
with
physical
healing.

Jaguar
Also
known
as
Otorongo,
a
Jaguar,
or
Chocachinchay,
a
Puma,
this
Mother/Sister
is
a
great
tracker
-
she
helps
us
to
find
the
‘right
path’
in
this
life
and
onwards,
into
the
next.
She
is
associated
with
emotional
healing.

Hummingbird
Also
known
as
Siwa
Kinti
or
Huancari,
acts
as
a
bridge
between
our
world
and
the
Upper
World
-
he
assists
us
in
our
spiritual
growth
and
evolution.
Since
the
Hummingbird
seeks
out
nectar,
he
is
associated
with
finding
the
joy
in
life
and
with
quests.
The
‘impossibility’
of
beating
his
wings
80
times
a
second
encouraged
him
to
be
seen
as
the
archetype
which
makes
the
impossible,
possible.
He
is
associated
with
spiritual
healing.

61


59


73


93


111

The
Munay-Ki
are
nine
initiation
rites,
which
echo
those
performed
by
the
indigenous
paqos
and
shamans
of
the
Incan
tradition.

Bestowed
in
beautiful
ceremonies,
the
Munay-Ki
can
bring

a
student
into
balance,
aid
a
student's
spiritual
progression
and

help
them
on
their
healing
journey.

This
book
is
a
comprehensive
guide
to
teaching
the
rites
of
the

Munay-Ki,
together
with
completely
new
shamanic
journeys,
designed
to
enhance
your
students'
experience.

Chacaruna
provides
fascinating
insights
into
the
Munay-Ki

and
into
the
lineage
of
the
Q'ero
paqos
and
the
Andean
shamans

who
inspired
the
rites.

For
more
information,
please
visit

www.chacaruna.net