For any reader who was fascinated, but bemused by James Redfield’s ‘Celestine Prophecy’ series, based on the mysticism of the high Andes, this book takes the knowledge a step further.

This non-fiction work is an explanation of the highest, most ancient mystical traditions in Peru. It is clearly groundbreaking. As the first widely published work on the subject, it will be sought after eagerly by students of mystical/shamanic traditions.

The Q’ero Indians live in the high Andes at 17,000 feet, East of Cusco, Peru. They fled to the high altitudes in the 16th century during the invasion of the Conquistadores. They are the last remaining pure Inca people and keepers of the ancient knowledge.

Joan Parisi Wilcox is an initiate on the Andean mystical path and with her background in shamanic traditions, has taken on the task of translating this oral tradition into the English, printed form.

It is a formidable task. She acknowledges the difficulties of working with translators who are priest/initiates themselves.

The material is first translated from the native Quechua language into Spanish and then to English. It was elicited by interviews carried out over a number of weeks in the high Andes with 12 Q’ero mystics.

Questions or subjects were raised and responses given by a single priest or sometimes ‘by committee’ after much discussion.

It is clear that in a number of areas, traditions have been lost or neglected. Equally, it could reflect the preoccupations of the interviewers or questions that have no meaning in the Q’ero experience.

The author often states she is a conduit for the information and her task has the imprimatur of the highest Q’ero practitioners of the Andean mystical tradition.

The book is divided into three sections. Part One provides an overview of Andean mysticism. This explains the over-arching principle of ayni, the spirit of reciprocity, and the nature of the kawsay pacha, the world of living energy with which we continually interact.

Many Q’ero terms are introduced and the wise reader will bookmark the helpful glossary at the back of the book. The whole spiritual, cosmological and mystical system is explained very clearly by Ms Wilcox.

She is well aware that many of the concepts are quite alien to the modern Western mind and uses metaphor and simile at times to make them clearer. This can be a double-edged sword. A danger for some is to categorise this system with the ‘known’ and miss the unique wisdom entirely. 

Certainly there are some commonalities between the Q’ero and other mystical systems, but it cannot be slotted into a preconceived pattern. We are told that the Q’ero mystics work with universal energy, engaging it with their own energy bodies.

There is sami, light energy; and hucha, heavy energy, created only by humans. The two types of energy can accumulate in the physical body through behaviour or interactions with others.

Much work is done to exchange light and heavy energy and cleanse the being of those energies that cause illness and distress. Ritual and a type of healing are described and explained. Despachos are offerings of ritual objects to the spirits of either the mountains or mother earth.

Khuyas, or ritual stones, are used by the mystics for healing or to communicate with the spirit world. The author takes pains to describe the rituals and the reasons for them.

Part Two contains the material of the actual interviews with the Q’ero.

These are intimate, personal portraits of actual practitioners; how they were called to the path, how they were initiated, what rituals they use.

It was clear in many of the interviews there were differences of opinion on some major issues. One of these was prophecy. This tradition seems to have been lost over the centuries.

There was also an eyewitness account of the hardships of the Q’ero under the Hacendado system and feudal indenture of whole communities of native Peruvians. This has only changed in the last 50 years.

It is in this section that difficulties inherent in the double translation from the Quechua to English via Spanish are most apparent. The Q’ero appeared not able to adequately translate at times. Although Ms Wilcox was very aware of this and honest in her appraisal, this reader felt occasionally inadequate to the task of learning the material.

The free use of Quechua words also added to my intermittent uncertainty. The overall feeling was of a very pragmaticcosmology and mystical system, reflecting the holistic use of the natural world, seen and unseen.

This tradition is also from a more oral than literate society where each person is dependent on the working of the whole community.

In Part Three, Ms Wilcox explains how to put Andean shamanic practices to work in your own life. Of prime importance is cleansing the body of dense energy and refining the energy.

Here are clear, specific instructions on when and how to maximise your efforts to heal yourself, others and the planet. The reader is told how to engage fully with nature’s energies and create energetic harmony, how to release dense energy and how to work with ritual stones and other objects.

Much of this sounds like creative visualisation. Although I did not practice these exercises, they looked detailed enough for the student shaman or mystic to try without risk. Probably the most self-contained part of the book, and very useful.

As with any groundbreaking work, this book will have many surprises between its covers for the reader. The style is sincere and intimate, with very difficult concepts illustrated by Ms Wilcox’s experiences in her journey along the path to her own initiation.

Some of the aspects of Andean cosmology are truly curious to the Western mind. For those familiar with shamanic practices, this book is an uncommon feast. For the interested layperson, it brings an ancient culture and unique mystical path to life.

A rewarding read.

– Reviewed by Jennifer Hoskins in New Dawn No. 87