Nilton Santi

Archetype

Humble and genuine servant of medicine. Simplicity, purity, and Quechua kindness.

Role

Medicine man. Guardian and musician of sacred ceremony space.

Personal Journey

My name is Nilton Santi. I’m from Cusco (Peru) and a descendant of the Andean Quechua culture. I have lived in the Sacred Valley of the Incas since 1980, a place nestled into the sacred mountains, or Apus (andean deities), which protect and look after the inhabitants of this magical territory.

Mother Ayahuasca arrived into my life in a difficult moment, full of mental and emotional confusion. I was trapped in patterns of negative thinking, addictions and self-destructive daily life. The magical power of the medicine helped me to understand and free myself from repressed emotions, trauma and fears. This is what led me to self-acceptance and more solid self-esteem, which were the catalyst to leave behind my self-destructive habits.

My journey with mother Ayahuasca began with the Peruvian master Diego Palma (1967-2019), the founder of La Pacha Maha Temple in Pisaq, Peru. I have continued that journey with Shipibo masters from my country, Peru. With them, I discovered the incredible goodness of master plants. I also learnt first-hand that self-love is the best form of healing.

Since I discovered the benefits and healing powers of sacred plants which Pachamama (Mother Earth) offers us, my relationship with these plants, coupled with my sharing of medicine in ceremonies, has been fundamental to my life.

I have been working with Ayahuasca since 2012, during which time I learned to guide and accompany others in their healing processes. I also work with the grandfather Huachuma (San Pedro) and the father Tobacco. Throughout my experience working with these plants, I have assumed different roles, which have taught me how to support my brothers and sisters in their healing and cleansing processes in ceremonies.

The medicine has enabled me to open my musical expression. Music is a tool to reach people, as long as it’s done with love and respect. It invites us to face our traumas, frustrations and fears. It’s also a form of comfort, as the songs contain love messages. My particular form of inspiration comes from “huaynos” (pronounced wainus) –which is music from the Andes. I also use traditional music, including ikaros (sacred songs sung to the spirit of Ayahuasca) and medicine music. All of these are sung in different languages and with various instruments.

In addition to being an Ayahuasquero, I am a primary school teacher in a small town called Lamay, located an hour outside Cusco. My family and I have a maloca in a sacred mountain called Mama Saywa. In this space, I share medicine with people from various parts of the world, and I especially like to serve local people from my town.

About Quechua indigenous people

The Quechua people are Indigenous to the Andean regions of Peru, Bolivia, Ecuador, Colombia, and Argentina. Numbering over 12 million, they are the largest indigenous group in the Americas. They speak the Quechua language, which originated among the native people of Peru. Quechua speakers call themselves “runa”, translated as “the people”.

According to the Peruvian Ministry of Culture, the distinct Quechua identities are the Cañaris, Chankas, Chopccas, Huancas, Huaylas, Kana, and the more well-known Q’eros. The Quechua trace their ancestry back to the Inca Empire, where they played a vital role as farmers, weavers, and builders in what was once the most extensive empire in pre-Columbian America.

Their agriculture is strongly intertwined with their spiritual beliefs and deep respect for nature. Quechua agricultural practices are based on an intimate knowledge of the land and its cycles. They grow crops such as potato, corn, quinoa and wheat.

The Quechua perfected the art of terracing, transforming the steep mountain slopes of the Andes into productive farmland. The terraces were used to conserve water and reduce soil erosion. This agricultural innovation, dating back to the Incas, allows them to grow various crops at varying altitudes, taking advantage of the region’s microclimates.

The Quechua have maintained a rich spiritual life rooted in the Andean cosmovision and blended with Catholicism, introduced by the Spanish colonisers. Rituals honouring Pachamama (Mother Earth) and the Apus (mountain spirits) are still widely practised, often coinciding with Christian festivals.

Pachamama is revered as a feminine, life-giving force that looks after agriculture, fertility, and the general well-being of the ecosystem. Apus are considered protectors and wise elders in the Andean cosmovision. Each mountain, especially the prominent ones, is believed to have its spirit or god that protects the surrounding communities.

The Andean cosmovision is a way of viewing the world, a spiritual framework that has guided the Quechua people for millennia. It is a holistic conception of life where everything within the universe is sacred and interconnected.

One of the central elements of Quechua cosmovision is “ayni”, a principle of mutual exchange and reciprocity that is foundational to their social structure. Ayni ensures that the community remains cohesive and everyone’s needs are met. When one family plants or harvests their crops, other community members come together to help, with the understanding that the favour will be returned in the future.

The “chakana” or Andean cross symbolises the Andean worldview, representing the connection between the three levels of existence: the heavens, the Earth, and the underworld. Animals like the condor, puma, and serpent also play an essential part in Quechua cosmology, representing these three worlds.

The Quechua people are master weavers. This craft has been passed down from generation to generation, reflecting their history, spirituality and connection to nature. Using sheep wool and the hair of alpacas, llamas and vicunas, their weaving is not only a way to create textiles for day-to-day use but also a profound expression of their cultural identity and ancestral knowledge.

The Quechua tradition has a long history of using plant medicines for healing, spiritual development and connection with nature. These plant medicines are closely linked with their belief system, seeing humans as strongly connected to Pachamama. 

Among the medicines they use stands Ayahuasca, which in Quechua means vine of the dead and is regarded as a cultural heritage in Peru. In Quechuan “Huachuma”, San Pedro has been used for over 3.000 years in Andean healing traditions. Coca also plays a sacred role in Quechua rituals, often used to offer Pachamama gratitude for her gifts. Chewing or drinking coca leaves increases energy, alleviates hunger, helps with altitude sickness, and is packed with nutrients. Mapacho, or grandfather Tobacco, is used ceremonially throughout the Amazon and Andes and is considered a sacred healing plant. Shamans typically use it for protection in ceremonies.

Quechuan traditional music is characterised by instruments such as the charango (a small Andean stringed instrument), quena (a type of flute), and zampoña (panpipes). It is a form of cultural expression and a means of preserving their history and stories. Quechua songs often recount tales of love, hardship, and reverence for the natural world, acting as a living archive of their collective memory.