Do we have the ability to influence our environment? Does anything we do really make sense? The Andean civilization thinks it does! Nurturing the belief in kamak – the life force that we all possess and by which we are all bound, the Andean peoples believe that we indeed influence our environment, and much more beyond that. In this article, I write about how we influence the world, how we change it, and what that means for us as individuals.
What is kamak?
Kamak is the life force that exists in all beings, objects, and the cosmos. From the tiniest grain of sand to the highest mountain peaks, from the simplest organisms to the most complex social structures, kamak gives life and meaning. We are all connected by it. The word kamak comes from the Quechua verb kamay which means to maintain, create, revive. The Andean peoples believe that it is the energy of the cosmos and that everyone must take care of their kamak, because otherwise it can be depleted. And that then becomes a source of both health and social problems. Andean civilization invented numerous ways to enhance the flow of life force and how to preserve it.
Where does it come from?
In Andean spirituality, the deity of the Creator was called Pachakamak (pacha – world, time/space; kamak – life force), or the one who breathed life into the world. It is believed that kamak is an all-pervading energy possessed by humans and nature, as well as gods. It is a sanctity that connects us all and brings us closer to the cosmic and divine. Thus, the holiest part of our essence.
How does it affect community life?
With the existence of kamak, humans were given great power, unprecedented in the ancient world. For the first time, in an organized religion, an individual gains the power to influence their environment because they possess the same type of energy as the gods. Possessing this life force also means that we must be more aware of the consequences of our actions. We must take into account the needs and life forces of everything and everyone around us.
In the Andean view of the world, nature is not a passive background to human activities, but an active participant in the cosmic game. Mountains, waters, and plants are not just physical entities, but carriers of kamak, with their own will and consciousness. This belief is the foundation of the deep ecological awareness of Andean peoples, where nature conservation is considered not only a practical need but also a spiritual duty.
Andean cultures believed that social problems, as well as human health problems, were related to an imbalance in life energy. To promote better circulation of life energy, they not only performed religious ceremonies but also organized themselves mutually. Forms of cooperative work (mit’a, ayni) were as useful as they were sacred. They allowed the blessing of life – kamak – to flow through their community.
Cities and villages were built with careful attention to geographical position. Their streets and squares were always oriented towards the highest mountain peaks (apu), which were believed to be seething hotspots of kamak. Qusqu itself, the capital city of the Four Quarters, followed not only the sacred mountain peaks but also the holiest temples by drawing imaginary lines – sekes (ceques) from the city to them. In this way, they accumulated life force and became stronger. At the center of everything was the Sapa Inca, whose task was to spread this accumulated force, in the form of blessings and through religious ceremonies, throughout the empire, to everyone and everything.
How is it maintained?
Kamak can be depleted! Therefore, it must be taken care of, and this was one of the central philosophical and social issues of Andean communities. First and foremost, care was taken that the individual and the community live in accordance with sacred principles.
By accepting ourselves in our entirety, our centrality (chawpi) becomes complete, strong, and gains qualities with which we can further qualitatively associate and connect with other people. To achieve inner harmony of all our parts. This unification is done primarily through the help of three Andean principles of good living – munkay (openness of heart), yachay (openness of mind), and llank’ay (readiness to act).
In the domain of maintaining the flow of kamak in society, cooperative activities (ayni) and rituals dedicated to sacred liquids (mæcha ñañ) played a major role. It was believed that, although each of us individually has the power to influence our environment, it is only in community that this power gains its full meaning.
Understanding
Kamak is a unique power, a divine force, which in ancient times only the Andean person possessed. In contrast, there were (and still are) numerous cultures and religions that make the individual more powerless and place their life in the hands of higher powers. In the Andes, humans are endowed with the same flame of power as deities and the cosmos. It’s interesting that humans received the most power in a society that was among the most collectivist and non-individualistic. The understanding that the well-being of the community lies in empowered individuals was (and remains) revolutionary.
With this power, people also received responsibility. Nowhere in the world is ecology and respect for nature considered so much a part of cultural identity as in the Andean region. Taking care of the needs of others, not just one’s own, is an integral part of kamak and a condition for its flow and existence. Reciprocity, solidarity, and consideration are the foundation of healthy communities. We can agree with this even so many centuries later.
The Andean kamak tells us that the power is within us. That our treatment of others really makes a difference. Kamak teaches us that the essence of this power lies in acceptance, responsibility, and love.
