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However, even by the effectuated efforts, even if the offspring of Manco Kapac only
married amongst them, nothing could do the Ingas of Cuzco to prevent the degradation of the
Pure Blood. In just one century no Initiates emerged from the royal family and the Ingas
depended of the Amautas of the Black Bonnet to any esoteric office. But the fall the people of
Cuzco not ended there: the territorial expansion of the Empire put the in contact with
populations of the Cultural Pact and they suffered the influence of Priests who transformed the
Mystery of Viracocha, or Navutan, in a mere Cult to the Creator God. Then appeared «other»
Amautas, i.e., Priests who usurped the function of the Hyperborean Initiates.
The greatest damage, in this sense, was produced by the arrival in the XIV century of a
group of catholic missionaries coming from Brasil, where they had disembarked after crossing
the Atlantic Ocean. They were leaded by a Priest of strong personality, to whom the Indians of
Paraguay gave the name of Pay Zume or Pay Tume, legendary name that the posterior Jesuits
of the «Missions» identified with the Apostle St. Thomas. The Ingas, instead, accepted his
preach and they equated with their God Tunupa, one of the Aspects of Viracocha. The accurate
measures that he took to destroy the religion of the Atumurunas indicated that they had not
arrived to Cuzco rardomly but that he was an envoy of the White Fraternity. Such Priest
achieved to impose the Cult to the Cross, the Crucified, to the Mother of God and the Trinity of
God, beleifs that were still maintained more or less deformed in the times of the Spaniard
conquest. This was undoubtedly, disastrous for the spiritual vitality of the Ingas, but the
greatest one came from the insertion of the ritual sacrifice and the change of meaning of the
Apacheta.
In the Age of the Empire of Tiwanaku, an Atumuruna called Sinchiruca taught to the
Indians a variant of the Cult of the Cold Fire. In such Cult the Stones of the Apacheta
represented the Great Ancestors; Achachilla Apacheta¸ and a special boulder was the Cold
Stone, the Stone possessor of the Sign of Huañuy or Sign of the Death. The Rumi Huañuy was
also in the heart of man, in the Soul, and to it remained chained the Uncreated Spirit: for this
reason in the Tocanca ceremony, when spitting in the akullikuy (a bag with leaves of the coca
plant) on the Rumi Huañuy, was expressed the desire of separation from the animic and the
spiritual, the transference of the animic part to the Stone. But, above all, the apacheta was an
Altar, a «high place», consecrated to the Mother of Navutan, the Goddess Ama, the Virgin of
Agartha, the Goddess who gave the Seed of the Cereal to men, that’s to say, the Goddess that
the Indians knew as Pachamama. When the Indian transitated through a path, and reached to
a crossing or crossroads, he deposited a stone in the Apacheta and released his akullukuy of
coca, or he just put a wet pebble with saliva: the Pachamama, «killed» his tiredness,
«destroyed» his fatigue, «removed» the pain, that what is own of the human condition,
i.e., «liberated» the Spirit from the animic or animal nature; and «oriented» the
journeyman in the Labyrinth of the Illusion that reflected the crossroads. But when the Indian
heard the Vrunes of Navutan, the Vice of Viracocha, wherever he could be, he fell fulminated
and it was said that he was apunado: that was the moment to build an altar to the Pachamama
and right there the stones of the Apacheta were deposited.
As I said, the Doctrine of Pay Zumé altered the strategic meaning of the Apacheta,
coinciding in this with the Hebrew Diaguitas, who had introduced similar modifications in the
conquered territories to the Atumurunas. The change consisted in the disturbance of the Cult
of the Cold Fire into the Cult of the Warm Fire and to indentify the Pachamama with the Great
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