About me
Javier Rojas has been a student of sacred medicines, or entheogenic and psychoactive plants, since he was 18 years old. Born in Lima, Peru, into an urban, mixed-race, Catholic family, he developed an interest in music and traditional Peruvian musical instruments from a young age. At 18, after overcoming a cancer, he was introduced to Ayahuasca by Shipibo-Konibo teachers and his uncle, Tito Larosa. He received his first initiation as Willka Amauta Willaqo with Master Tahuiro, a priest from an ancient Cusqueño lineage who founded the Willka Wasi school in Lima. Since then, he has made frequent journeys to the Peruvian highlands and jungle to deepen his knowledge of ancient traditions, visit sacred sites, and participate in traditional healing ceremonies.
Experience
Later, he studied Music Therapy and Naturopathy through university extension courses, as well as performing arts and music. Although he spent several years studying in universities and private institutions, he considers self-directed learning his primary educational path, following a spiritual calling that marked him from a young age. Alongside his artistic and therapeutic work, he met the Tangóa family of traditional Shipibo healers from the community of Nueva Betania, with whom he still studies and works. He also received the Karpay initiation from Altomisayoc Martín Quispe, a spiritual leader of the Q'eros community of Cusco, the last Inca nation and guardians of sacred prophecies for this new time.
Ancestral Culture
Through eight years of service with sacred medicines, he has traveled to many parts of Peru, Brazil, and the United States, conducting ceremonies with up to 50 people and collaborating with different collectives, institutions, and Indigenous teachers.
"My desire is to help create a collective strong enough to transform human consciousness and, in turn, the world. Mother Earth want us. Those of us called by the medicines have the mission to serve as bridges for planetary healing and the beginning of a new time."
"I will teach you how to create spiritual abundance in your life, which will progressively transform each of your personal aspects, enabling you to help others directly or indirectly."
Ancestral musical instruments
The Sikuri, known internationally as panpipes or pan flute, is an instrument that is made up of two parts and must be played by two people. This evokes the complementary dualism or yanantin, which is one of the principles of the Andean worldview, which refers to the fact that everything in the universe has its pair that is both opposite and complementary. It is made of bamboo which is a plant that represents emptiness, flexibility and collectivity. Where the snakes or amaru also live, the guardian animal of the uku pacha, which is the world of the ancestors.
Among the instruments I use are also:
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The shamanic drum: It connects us with the earth, with our body and our ancestry. It opens and harmonizes the energy to be able to vibrate and sing.
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The pututo or conch: It is an energy cleaner, which transmits messages, invokes and harmonizes. It connects us with the origin.
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The maraca or rain stick: connects us with the sound of water, harmonizes and relaxes, opens creativity for singing and connects with the inner child.
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The whistles: They call the elemental of the wind and the birds, clarifying the thought and raising the vibrations.
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Native bamboo flutes: There is a great variety of native flutes such as quenas, antaras, Native American flute, Andean transverse flute, bone and ceramic flutes, among others. Its different melodies lead us on a varied journey through ancient sounds and nature.
Music in ancient Peru was always of vital importance, it was the language of the gods expressed through people and musical instruments. Activities of all kinds were accompanied by music, from rituals to tasks in the field.
Throughout history there have been a great variety of musical instruments and cultural expressions, even older than music is the exploration of sound as a means of invocation to the spiritual world, medicine to relax the mind and body, or stimulate it.
Nowadays, the use of these ancestral instruments for health and human well-being and of all species is studied and revalued, constituting a self-teaching, self-healing, integrative and extensive study technique.
Andean Cosmovision
The Andean settlers are characterized by having a particular conception of the world, coming from all the ancestral legacy and their cultural practices.
Among the main characteristics is feeling a part of nature. One more piece of the great environment, that is why we can never be alone, we are interdependent of a whole system, we are always flowing with nature in time and space.
The conception of time is also dynamic and circular, that is to say that cycles are always repeating and that is why we can predict some things and adapt to changes.
The truth is conceived as something complementary, a common consensus that arises from the dialogue between the different parties and manifests itself naturally, satisfying all needs.
What is sought is the common good of all living beings, in which the human being is not first but together with all animals, plants, stones, mountains, water, rivers, clouds, stars. , and everything that exists. Because everything that exists is understood as something alive, that it has a spirit and that we are all one great spirit.
The complementary duality or yanantin (Pachamama and Pachatata - universal mother and father), which is fundamental, brings us that everything has its pair. We fall into individualism when we think that we are alone, but the most natural thing is to come together and complement each other, that at the same time opens a prosperous consciousness in our life, of abundance and well-being. Then there is also the masantin, which is the community group.
There is also the mystery or the origin, called Wiraqocha, which is the eternal source of everything that exists.
And the 3 worlds or three dimensions:
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Uku Pacha: The hidden world that is under the earth, the world of archetypes and ancestral memory. Our most basic desires and instincts, survival and wisdom that are also sacred. Symbolized by the serpent.
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Kay Pacha: The present world, the physical world where we develop with love, passion and will. What is happening on earth, which is also sacred and must be valued and respected. It is symbolized by the Puma.
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Hanan Pacha: World above, where are the elevated spirits, of light, the life forces of nature, our noble thoughts and feelings. And everything that lives in the sky. Symbolized by the condor.
In the balance and dialogue between the three worlds, through the Ayni or practice of reciprocity is how we achieve good living and the common good, to enjoy fullness, well-being and abundance in this life.