Our vision
Why are we vegetarians?
We function on the base of the concept of peace. We avoid entering into conflict among ourselves and with others. We therefore don’t take the life of animals without absolute necessity, which otherwise would be violence. It’s why we are a vegetarian community.
Why do we drink cow’s milk?
Nature has given the cow a particular status in the animal kingdom; this is confirmed particularly by her excrements which are pure and even have antiseptic virtues. The nature of the cow is to give in abundance. So we consider her as a mother for all. It’s for this that killing her generates karmic consequences at a higher level. Another reason for which we do not consume animal meat, and on the contrary drink her milk in order to cultivate a nature of peace.
What relation do we have with nature?
We consider ourselves as part of nature. We are not above her. It’s why it is clear for us that we don’t have the right to exploit her at our leisure, as capricious children, immature beings.
What do we think of the laws of nature?
It seems to us essential as humans to understand nature’s functioning, her laws, and to follow them. Because it is these laws that show us the limits that keep us in harmony with her, with ourselves and between us. In a few words, respecting the laws of nature is what permits us to be happy.
How do we see the liberty of the being and karma?
Each being, plant, insect, animal, human, has its own essence that makes it act naturally.
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As human beings, we thus also have our own. The difference is that we carry as a particularity the ability to act according to our free will. This means to be able to choose to act in accordance with the nature given to us or to go against it.
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If we make this latter choice, we enter into conflict with mother nature and life. This is our full responsibility. We cannot put the fault on the other, outside ourselves or argue that we didn’t know because we all carry in ourselves the moral sense that internally guides us to know what is within the correct limits of life and what is not. As a consequence of this decision to surpass them we will have to pay in terms of suffering. This in its due time, whether in this life or in the next. This is called the law of karma.
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For example, to take more than what we need is to steal. This provokes karma. At one moment we will have to learn from this act by experiencing what it feels like to be robbed. Karma is a justice of nature that is here to put us back on the straight path. It goes beyond subjective emotional considerations. It is impartial and this is for our own good. People often ask themselves what they’ve done to deserve this or that. This intuition is correct since each one is the cause of their own karma that runs from one life to the next even if we don’t have memory of it.
What is our vision of sexuality?
The creative potentiality that brings a dynamic of life in the manifestation is the energy of nature. It takes the form of sexual energy that naturally manifests itself within the limits defined by the laws of nature. It belongs to nature and is thus at her service.
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Thus sexual energy cannot be used for the egocentric desires of the conditioned being controlled by the energy of the magic of illusion which negates in particular the natural polarity between the masculine and feminine.
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So, for us, homosexuality goes against the laws of nature. It’s why we consider it as a deep pathological state that establishes the individual and the collective subconscious connected to it, in a state of profound sickness. And, as has already been recounted by past civilisations, this sickness brings with it great chaos within all of humanity which takes the form of wars, epidemics, up to natural catastrophes; so many signs of a profound and extensive misalignment. In a word, suffering.
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All this comes from sexual practices that don’t have life and its creativity as an intention. They can be practised as much by homosexual and by lesbians; as between heterosexuals, making them themselves also enter into this same sickness. A false liberty that leads to sickness.
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We are not against receiving people who are caught up in this sick weaving as we are here to accompany each one to discover or rediscover the healthy structures of life and to realign with that as needed. This is for their own benefit and, at a larger scale, for that of the human collective that includes them.
What do we think of the relation of couple?
We consider that the couple is a being and that it should be established in a permanent way, through a commitment in front of life and in front of a circle of people already established in the path. As is the case for the sacred marriages still ongoing in certain traditions. For the couple that corresponds, from a common agreement of the two partners, and on the base of an authentic harmony in their relation.
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To give an example, in the Andean tradition, before making a definitive commitment of couple, the young man and young woman make a commitment of probation during which they learn to know each other before entering into an intimate sexual relation. Which, in the western traditions that we know of, is the fiancé engagement. We agree with this ritual as for us a couple does not begin on the base of a sexual encountering so as to satisfy the desire of the present or to be liberated from the repression of their libido’s impulse, their frustration, which is an egocentric thing, but the beginning of the couple relation starts with a mutual attraction of a sentiment of heart, on the base of a common nature of attraction, to want to walk together in service to life; a relation which can start within the clan from childhood.
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This comes from the fact that the couple is an inclusive being that includes two complementary polarities. Each one, as part of that couple, is a complete and perfect being: androgynous. And it’s the dynamic between these two beings at once complete and complementary that brings an expansion of life.
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The libido, which is the vital force, cannot be negated or repressed, but must be expressed within the limits of natural law. Without that, the being enters into the path of sickness: psychic, physical and beyond the sickness can also affect the consciousness of the being. Making them enter into conflict with the meaning of their existence and the goal of the finality of life. It’s why it seems to us essential to revise the sick conscious and subconscious programmings linked to the couple so as to permit the being to realign with the structure and the original, healthy dynamic. It’s what our medicine process offers.
What do we think of abortion?
The particular potentiality of the human is their intellect that permits them to have a structural philosophical vision of life and their free will to assume it or not. It is always on this base that we consider the different themes that life presents us with on the path of its discovery.
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Our understanding is that we are not the body which is just a temporary garment. We are the being – spirit, soul – that animates it, making it move and act. It is an infinitesimal being part of a multitude of beings that are the included of the infinite inclusive being.
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It’s why we are not the first cause of action, but the consequent cause. Which means that the result of the action, the baby, belongs firstly to mother nature and not to the being that manifests it; it’s why the being that participates in conceiving it does not have the right to decide if it can live or die.
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On that base, we consider that abortion and that which is associated with it is murder, thus a crime, a karmic act, that we will have to pay for in due time.
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The question is if in certain cases abortion is justified? It’s the example of the woman who has been raped. We should have a wider vision of reality, considering that everything, in the manifestation of the dream of illusion, is controlled by the law of karma. This natural law defines that there are no victims. That what happens to us corresponds to what we have done to others in the past, in this life or in a previous life. The one who is raped was previously the one who raped. And the situations that appear in this life are for being freed from this debt. To accept them such as they are presented permits to not create more karma; in this example by not killing the being that life manifests through our body even if it comes from a rape. This seems extreme but we should trust that life knows better than us how to help us and that its help through the law of karma may seem disconcerting at first but is always for our best interest.
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Also, to be clear, to kill a fetus is the same thing as killing an adult being since the fetus’ body is already animated by a spirit; a being is already present within.
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We should also understand that the being that appears is not the biological product of the body or of the desire firstly of the two parents. It comes from great spirit, the first cause, descending from the spirit plane which will permit the biological means to be activated in order to make it appear, in the conditions and in the temporary garment that corresponds to it according to its karma and through the garments of the beings of its biological parents that correspond to its karmic being. A fetus will not necessarily lead to the birth of the being. It’s nature that decides that and we should not force it by technical means, trying to have control as much over life as over death. This does not belong to us. We should learn to distinguish the limits of our control and the space within which we can interfere, from that which does not belong to us.
What is our relation and connection with sacred plants?
Our community is defined by its connection with the tradition of the Americas linked with sacred plants which as such are, in our rituals, medicines and not drugs.
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It’s our authentic connection that makes the difference. The same plant being able to bring, according to the connection, a different or even opposite result: medicine or poison.
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The plant, in order to be medicine, should be considered as a higher being, a spirit, not as a substance having an impersonal energy. It is a grandfather or grandmother, an elder carrying wisdom, that can guide us on the path of life and heal us at the deepest level of the consciousness of our being.
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Its energy is the consequent aspect of its reality of spirit, of being, in the inclusivity of both. We cannot approach it to exploit it, but rather to serve it and to be guided.
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In order for it to be authentic, the connection must be transmitted through an authentic lineage by an encountering at an initiatic level that establishes the person in that lineage of transmission, in a relation of master to disciple that is not something relative or temporal.
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It is a mystic connection that is not conditioned by the presence of bodies, by time or distance. It lives on beyond all that. Which permits the person to continue transmitting the initiation of that connection to one or various other people of a consequent generation of spirit. This is by the choice of destiny, to whom it corresponds and in their due time.
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It is this authentic transmission that permits the person to give the medicine with a real connection: a real medicine.
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A person can have authorisation to give the medicine in the name of their master, but until they encounter this level of authentic connection, they do not yet have the potentiality to transmit the lineage.
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What permits the person to enter into that connection is to have entered at a sufficient level into the consciousness of the structural vision of the sacred circle in the horizontality and the verticality of the three worlds, in the inclusivity of both. Also, into the dynamic of expansion of time of the eternal present of the spirit. To have gotten out at a sufficient level of identifying themselves with the body and its egocentric attachments. To have established themselves in the consciousness of spirit, and of what in reality is acting in the invisible. Bringing them to consider each situation as complete and perfect. Passing to the second stage of their process of formation as medicine person, establishing themselves in the permanent consciousness that their absolute reference is their service to the path and to their medicine Abuelos, to which their life wholly belongs. Having attained clarity on the goal of the finality of the path of life and always trying to align themselves with that in front of situations that appear over the course of the path. Understanding that it is not the path of liberation, but of the realisation of their eternal being, which they discover step by step in the transmutation of their consciousness. Also, seeing the interest of the other as not separated from their own and serving it first and foremost, in the consciousness of a non-divided vision of life, distinguishing reality from the false reality of the dream of illusion.
What are the risks of taking sacred plants outside of an authentic connection?
It should be known that false transmissions of shamanic connections exist. In particular through sexuality. It’s when the shaman enters into sexual relation with their patient; numerous ill-informed women testify to that. Something that can also take place between the female shaman and their patient.
It’s not necessarily that the male or female shaman has the intention of establishing a black magic connection with the people that have taken psychotropic plants with them. Their intention may be to transmit their medicine connection to them. Establishing a whole chain of transmission between the shaman and different women. The same between the female shaman and different men.
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Although based on a good intention, it’s an archetype of transmission manipulated by the magic of illusion. It is transmitted firstly under the form of subliminal message in the ceremonial space, on the part of he or she who is giving the psychotrope to those who receive it, without them realising it, making them fall into a connection of false shamanism, which guides them to the path of impersonalism, of liberation, of melting into the energy of the absolute where there is no more dynamic of expansion or to consider that there is just one being and that everyone is that being.
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It’s why, in their reality of being in the manifestation as individuals, which is just an illusion, they transmit guidance as channels. Which is currently called “channeling”.
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Authentic guidance and healthy transmission comes from a chain in which each ring has and keeps its own identity. This chain of transmission or lineage is called Parampara in Sanskrit.
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In the tantric path of shamanism, the lineage is in the inclusivity of the complementarity of two chains: the masculine and the feminine. The connection for the man happening through the masculine chain and the connection for the woman through the feminine chain. And not through the horizontality of the sexual relation of man and woman.
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Knowing this can guard you well from misadventures that could have grave consequences on your path of life and your consciousness of being.
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Now, if this path is their path of destiny, the couple established by a sacred marriage ritual also brings the reality of the spirit of the inclusive being of the two lineages, masculine and feminine, in complementarity.
How do we involve ourselves in a change of society?
In the conditions of our existence on this earth, we should be realistic that in circumstances of absolute necessity, the use of force is necessary.
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For this there exists, by nature, the order of warriors that have the function of maintaining peace and harmony in the realm in the face of aggression coming from the outside.
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It is predicted by ancestral traditions, that in his due time and by the choice of destiny, a wise leader will appear who will come in the midst of chaos to re-establish the order and harmony of a real civilisation of humans, for a given time. He is called the Inca and the real women and men who will follow his steps, runas. This was the case in a past era with Manco Cápac for example in the Andes.
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We see in the present that this is once again an urgent necessity.
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It’s why we pray that this real leader appears, with what we could call his circle of knights, as in the example of King Arthur and of his companions of the round table.
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The potentiality being that in the temporal manifestation reappears the divine reign of peace, harmony and prosperity for all; at least for a time.
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It is with this intention that we have been transmitted the medicine lineage of the Piaroa spirit family of which we are part, through the medicine couple of Don Bolívar and Doña Elena, by the choice of destiny, to serve this goal.
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The transmission of this lineage, which is a spirit lineage, is not necessarily through a blood lineage in this life. Sometimes yes, sometimes no. The transmission is nevertheless authentic.
How do we position ourselves in front of the current system?
We do not enter into conflict with the current system. We use it to begin a new story.
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We participate in making appear a new system of education based on a philosophical structural vision of life and of its dynamic, which will permit bringing a transmutation of consciousness. Beginning with universal philosophical bases that are common to us and by relearning the capacity of observation and of objective, logical deduction which we can all validate. A system of education that, as a result of re-education in the capacity to observe, think, deduce, listen and share, consists of sections of formation in the different sectors of activities useful for the maintenance and expansion of the harmony of the new society to come.
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This is then accompanied by social projects at the local level, such as cooperatives and cultural centers, which can expand up to making appear a whole new network that respects the particular local collective identities of each one and brings a richness in the complementarity of differences. This being possible when each of these collectives, beyond their own identity, has re-encountered the base of a common philosophical vision of life and of the dynamic of its functioning.
How do we explain circle consciousness and what differentiates it from a cult?
A cult is a collective that closes in on itself, isolating itself from the outside. It is a collective egocentric consciousness, which negates the particularity of each one of its elements, and which can be very big. The cult functions on the base of a dogmatism that does not want to be confronted with an objective philosophical vision.
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Whereas a collective in circle consciousness respects the individuality of each one and opens itself to weave relationships outside of itself. Something that we do.
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That which permits the healthy collective to have this openness is its base of definition of a structural vision of life that carries the consciousness of “one and different”: the paradoxical reality of life that everything has an identity on the base of the inclusive being and of two included beings in polarity of complementarity. And this base is always in expansion.
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To illustrate this, we can say that the identity of the being is at once defined by their pertaining to one collective or another but at the same time they keep their unique and particular identity within this group.
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We don’t pretend to be perfect and we have a lot to learn on the path of life. It’s why we were born in this temporal manifestation, as the eternal students that we all are. On this base we are always ready, in order to improve ourselves, to listen to those who have learned more than us and who show it through their example. Not only on the base of nice words; because it’s acts that speak the truth. And since, it should be known, the conditioned being’s tendency is to always look for the fault in the other without bringing something positive, though we always try to see where we are so as to realign ourselves, we don’t take into account what someone says who doesn’t do the same.
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In our collective, each one is free to define how they wish to be involved and is entirely responsible for their own process. We propose options that are there only as proposals to facilitate each one to discover what is favourable for them. Each one also being free to make new proposals to open up the field of possibilities.
How do we relate to other beliefs and customs?
We accept the subjective reality of different beliefs. It’s what makes the richness of life in its diversities, on the condition that they are not in conflict with a philosophical vision that is the common base that unites us.
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In accordance with that, we open ourselves to discussion, discovering the path of life together. But we don’t want to enter into a polemic of attack and defense to know, in the conflictual space, who is right. We don’t want to impose our particular identity on anyone, nor let that of the other be imposed upon us. But we open ourselves to listen, as a means of being enriched; which is the nature of life in its dynamic of expansion. Understanding that we are “one and different”. We are not unidimensional but multidimensional: an inclusive of diverse identities in complementarity. We only have to know how to observe life to realise that.
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In developing the consciousness of this vision, we remain in circle consciousness and thus cannot be a cult that for its part is in a divided consciousness of life which makes it enter under the control of illusion called maya.
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If some think that we cultivate that, we invite them to meet us to discuss it and see mutually where each one is, and who, in their own interest, should in reality take the other as referent.
On what is our process based and how do we manifest circle consciousness?
We are on the path of gnosis. This means the path of discovery. The process that we live is at once collective and personal. There is no dictatorship of imposition on the part of one person nor of a collective of sheep that would have just one voice. Each one is involved at their level and according to their own motivation.
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We function on the base of “one and different”, at least we try to do so. It’s the consciousness of the sacred circle.
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In the collective, the person or the couple that in the present has the best potentiality to occupy the referent position to bring circle consciousness, occupies that function on the base of a collective agreement.
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That which qualifies her/him for this temporary function, is her/his consciousness of putting the collective interest before her/his own, putting herself/himself at its service. This is considering that her/his highest personal interest will be encountered through firstly serving that of the collective of which she/he is part.
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This is the vision of the consciousness of runa, the man or woman who has arrived at the consciousness of their being as human. These are, as previously mentioned, the bases of the tradition of Andean civilisation, of its spirit; and this does not depend on skin colour nor on where we were born.
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Our participation as a collective is to make appear a new society based on circle consciousness, developing in expansion a weaving of cells with a predominance of self-sufficiency, on the model of clan-enterprise.
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What we are trying to do is a pilot model. Each one is thus welcome to come and participate in the discovery of this, at once traditional and new, societal way of life.
How do we see that each one can find their place in these projects?
In the plan of nature, for humans, there are four types of essences in the social structure that make us act in a natural manner in complementarity with others. This can be outlined schematically by a pyramid but does not mean superior and inferior. Each one being useful and necessary and naturally put in the function that corresponds to them, thus perfect for their advancement in terms of consciousness.
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The first social class is comprised of those who have the intellectual capacity linked with the philosophical vision of life, its dynamic and its finality.
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They also have the potentiality and consciousness to distinguish the being in its substantial eternal nature from the temporal garment in which it is involved in the present; distinguishing the atemporal spirit that animates the body from that which is nothing but a temporal garment.
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They have the function of guiding the other classes to accomplish their function.
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They are educators, counsellors, shamans, priests, scientists, mystics. They have the name amautas (in Quechua), brahmanas (in Sanskrit), druids (in the Celtic culture). Different terms that designate the same thing.
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To accomplish these functions they need, like everyone, a process of formation. But what they need most of all is a moral consciousness of the highest level and to integrate that their responsibility is to be at service to the collective interest. Preparing themselves to be ready to accomplish any service when it’s necessary, at the level of their capacity, putting the sense of their duty before their rights.
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Our first orientation as Willka Hampi is to make appear this class of people for their natural capacity to accomplish this function in the social edifice of a new society; this, by the choice of destiny.
We do not negate the other classes, on the contrary, each one being able to in the course of their process experience the essences of the different social categories and some of the associated functions.
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Otherwise, how to participate in making appear a new society if we do not live it firstly at our modest level…
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So we are in a process of formation, working in different sectors of activities within the community, to be able not only to experience them so as to find our specialty but also to form ourselves as educators in order to accompany others in their formation.
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The directions are numerous: creation of communities, starting up local cooperatives, entering into collaboration and self-sufficiency, participating in the new system of education, that of natural medicines, taking part in the interculturality sector, …
In a few words, what is our intention?
Our intention is to reunite people motivated to participate in making appear this global project for a new society and humanity.
So we invite you to get in touch with us to share your motivations and take part in our formation programmes. If you are interested in meeting us to discuss the themes that we have introduced, you are of course equally welcome.
Continue reading: Functioning and organisation