In the heart of the Andes, the Inca Empire found its place in the valley of Cusco in the 13th century. Here, the people formed a ruling elite that brought together strength, wisdom, and unity, spreading their knowledge and ways to all corners of their vast lands.
The Plaza de Armas, now at the center of the city, was once known as the «heart of the puma,» a sacred space where life and energy converged. Its true name in the ancient Quechua language remains a mystery. What is known is that this plaza, once a swamp, was dried by the great Inca leaders—Sinchi Roca began the work, and Pachacútec completed it, bringing sand from the coastal shores. The plaza became the religious and administrative center of the Tawantinsuyu, the four corners of the world.
Pachacútec, the ninth descendant of the Sun, was a figure of great importance—both a visionary leader and a warrior. He rose to power after defeating the Chancas, and under his leadership, the Inca Empire flourished. Pachacútec reshaped the social, economic, and religious structure of the empire, founding the practices that would guide generations. He established the solar agricultural-astronomical cult, the economic system of control, and a land-based organization that secured prosperity. These systems were the foundation of the empire’s success and the well-being of its people.
Through his guidance, the Inca Empire became the largest in South America, conquering over 500 tribes. The empire was known as the Tawantinsuyu, divided into four regions: Collasuyo (south), Chinchaysuyo (north), Contisuyo (west), and Antisuyo (east), each representing a vital part of the Andean universe.
However, the arrival of the Spanish in 1532, followed by their entry into Cusco on November 14, 1533, marked the end of the Inca Empire. The mighty stone constructions were torn down, and churches were built atop them in an effort to erase the ancient beliefs and traditions, replacing them with the Christian faith.
This story of the Inca Empire, with its deep connection to the land and the cosmos, echoes the cycles of creation, destruction, and rebirth.
The Plaza de Armas is regarded as the very heart of Cusco, the vibrant center that forms part of the city’s sacred «puma» shape. While the exact Quechua name it carried during the Inca era remains a topic of debate, it is also famously known as the «navel of the world,» a title that speaks to its profound spiritual significance at the core of the ancient empire.
The Inca Empire began in the valley in the 13th century AD, with a governing elite that managed to unify the region and spread its systems of organization and knowledge. Manco Capac, the first Inca, was the one who established the foundations for agriculture and irrigation systems. He also introduced key laws like AYLLU (collective work) and AYNI (reciprocity), which were crucial to the empire’s development.
Pachacútec, the Inca of great importance, was the ninth descendant of the Sun. He rose as a mighty leader, architect, astronomer, moral legislator, and warrior. After defeating the Chankas, Pachacútec reorganized and created during his reign a socio-economic structure rooted in the cosmic religious philosophy he upheld. He established the solar and agricultural-astronomical cult, the economic control system, and agrarian planning, all of which became the foundation of his success in the development and well-being of his people. Under his leadership, the Inca Empire grew into the greatest in South America, conquering more than 500 tribes, which he called Tahuantinsuyu (the four regions of the Andean universe): Collasuyo (south), Chinchaysuyo (north), Contisuyo (west), and Antisuyo (east).
Long before the arrival of the conquerors, the Plaza de Armas was a swamp. Inca Sinchi Roca began draining it, and Inca Pachacútec completed the task, using white sand brought from the coastal shores. The Plaza encompassed the main square, Plaza Regocijo, and the small square of La Merced.
This sacred space was the heart of the Inca Empire, where religious and administrative ceremonies took place. It was here that nearly all major Inca festivals were celebrated, including Inti Raymi, the Festival of the Sun, held on June 21st, during the winter solstice when the days are short and the nights long. Also celebrated was Cápac Raymi, the Great Solar Festival, where new warriors were initiated. This festival occurred on December 21st, during the summer solstice, when the days are long and the nights are short.
It was here that the main fairs were held and the victories of the Inca army were celebrated. Surrounding the plaza were the palaces of Pachacútec (where the Portal de Panes now stands), Huayna Cápac (where the Jesuit Church now stands), and Viracocha Inca (where the Cathedral of Cusco stands today).
The Inca constructions were aligned with cosmic events. For example, the entrance to the Temple of Viracocha was aligned with the sunset on the summer solstice, December 21st. Similarly, the Temple of Pachacútec was aligned with the rising of the Southern Cross constellation, guiding their people in the rhythms of the natural world.
In 1532, the great Inca Empire fell, and on November 14, 1533, the Spanish arrived in Cusco. The sacred Inca structures were destroyed, and in their place, churches were built. This was an attempt to erase the deep beliefs and spiritual traditions of the Inca people, replacing them with the foreign Catholic faith. The powerful energy of the land and the once sacred Plaza de Armas, which had been the heart of the Inca world, was overshadowed by the imposition of a new belief system. Yet, the spirits of the land remain, watching over the city, reminding all who pass through that the heart of the Inca world still beats within the ancient stones.
The term «Acllahuasi» comes from the Quechua word meaning «house of the chosen ones.» It was a special training center for women in the Inca Empire, where the Acllas—who were the most educated women—lived. These women were chosen not by force, but with great honor, as they were selected from various communities as part of the tribute system. Their families were proud, and many young women willingly offered themselves for this esteemed role.
The Acllas lived in seclusion in the Acllahuasi and were trained by the Mamaconas, women who taught them sacred rituals, the preparation of ceremonial foods, and the art of weaving fine textiles for the Sapa Inca and the nobility. It was a life of reverence and dedication, and the Acllas played an important role in the spiritual and cultural life of the Inca Empire.
The Incas built walls using an impressive technology, blending advanced construction techniques with a remarkable sense of beauty, resulting in walls with various shapes and flawless finishes. The chronicler Pedro Sarmiento de Gamboa, awestruck by the beauty of these walls, wrote: “It amazes those of us who have seen these walls, knowing that they had no iron or steel tools to shape them. The smoothness and perfection of each stone, the precision of the joints, and the thin binding material make it impossible to tell if anything holds the stones together or not. Yet the bond is so strong that it might as well be fused with lead. The rough stones are even more impressive—the way they’re fitted together and formed captivates even the most curious. To try to describe it in more detail would only fall short of its true beauty.”
The type of construction seen on Inca Roca Street is known as interlocking masonry. Large stones are fit together like pieces of a puzzle, each stone locking perfectly with the next. This type of joinery creates an exceptionally stable structure, as each stone has numerous angles, increasing the contact surface between them. The stones have irregular polygonal shapes, each crafted with extraordinary precision to allow their edges and angles to interlock perfectly. The joints between them are flawless, and the polished surfaces are impeccable. The strength of the structure is formidable, sometimes reinforced by stones that have a “pillow” effect, with swollen, rounded edges that look like they are almost spilling out of their places. Many stones also have small protrusions that add to the unique look of the walls.
The famous 12-angled stone on Hatunrumiyoc Street has become iconic over the years, standing out for its unique angles and shape. It’s worth noting that the street where this stone is located, Hatunrumiyoc, was once the division point between Hanan Qosqo (Upper Cusco) and Hurin Qosqo (Lower Cusco). Hurin Qosqo symbolized the origins and roots of civilization, while Hanan Qosqo represented its growth and expansion.
According to the book “Studies on Inca Construction, Architecture, and Planning” by the renowned architect Santiago Agurto Calvo, According to the teachings of the wise architect Santiago Agurto Calvo, who conducted studies for UNESCO in 1978, explains that the construction style on Hatumrumiyoc Street is known as interlocking masonry. This technique uses large stones that fit together like puzzle pieces, locking into each other. Each stone has a unique shape with many angles, creating more contact points between them and making the walls incredibly stable.
The stones are shaped like irregular polygons and crafted with incredible precision, allowing each side and angle to fit together perfectly. The joints between stones are seamless, and the polish is flawless. The walls are incredibly strong, sometimes reinforced by stones that appear “puffed” or swollen, giving the impression they’re about to overflow from their joints. Some stones also have small protrusions, adding to the unique look of the wall. This type of interlocking masonry was used for special purposes, like retaining walls or important structures, as seen here and in places like Ollantaytambo and Machu Picchu.
The stones in this wall are made from green basaltic andesite, an exceptionally strong stone. To cut them, the Incas used even harder stones and minerals like obsidian, hematite, and quartz. These materials were sourced from quarries about 7 kilometers south of the site.
Since the Incas didn’t have wheels, they couldn’t use wooden logs to move the heavy stones—some of which weighed 8, 10, or even 15 tons—because the logs would break under the weight. So, what did they do instead? They would head to rivers to find naturally rounded stones, or they would shape stones into cylinders at the quarries and place them under the heavy rocks. Some people would pull while others pushed. To lift the stones to the top of the walls, they used sloped ramps, with more pulling and pushing.
To cut the stones, the Incas would make small holes in them and insert dry wood. Then, they’d pour water on the wood, causing it to swell and crack the stone. To smooth the surface, they used river sand and polished it in circular and straight motions. For finer shaping, they used harder stones with pointed ends to carefully chip away at the rock, knowing that a single strong hit could crack the whole stone.
The chronicler Cieza de León says that the original name of the site was Intiq Wasiq, which means «House of the Sun» in Spanish. But around 1440, the ninth Inca ruler, Pachacutec, decided to completely rebuild it and ordered gold plates to be placed around the exterior walls. After that, the name changed to Qoricancha, which combines qori (gold) and cancha (enclosure), so the name actually means «the enclosure of gold.» Inca Garcilaso de la Vega, in his Royal Commentaries of the Incas, describes how the Qoricancha had five rooms, each dedicated to a different deity. These included the Cuichi (rainbow), Illapa (god of thunder), as well as rooms for Venus, the stars, the moon, and the sun.
Qoricancha was the most important temple of the Inca civilization. Originally built by Manco Cápac and named Inti Wasi, or “House of the Sun,” it was later transformed by the Inca ruler Pachacútec around 1440. Pachacútec ordered the temple’s reconstruction, covering both the inner and outer walls with gold plates. This earned it the name Qoricancha, meaning qori (gold) and cancha (enclosure), or “enclosure of gold.”
In The Royal Commentaries of the Incas, Inca Garcilaso de la Vega describes how Qoricancha had five rooms, each dedicated to a deity: one for the rainbow, another for lightning, and others for Venus and the stars, the moon, and, of course, the sun. As the most sacred temple of the Inca Empire, Qoricancha was the center of sun worship and a key part of Inca spirituality. Chroniclers recount that entry into the temple required special permission from the Willaq Umu, the high priest, and those entering did so with deep respect: fasting, barefoot, and carrying a load on their back as a sign of humility.
Qoricancha was also a powerful tool for maintaining control over conquered cultures. Idols from these communities were brought to Cusco and placed in Qoricancha. The Incas claimed this honored local gods, but it was also a subtle form of control—if a group rebelled, their idol could be abandoned or destroyed, which weakened the spiritual core of that community.
In Inca cosmology, Qoricancha symbolized the heart of the puma. The temple’s entrance aligned with the zenith of the Southern Cross, and the room dedicated to the stars had a window that pointed directly toward Venus.
The walls of Qoricancha were built with incredible precision; the stones fit so perfectly that no mortar was needed to keep them in place, both on the inside and outside walls. To understand how the Incas achieved this, we can look at some of the methods they might have used to split and shape stones. Today, stonemasons sometimes split rocks by creating temperature changes: they carve a shallow groove on the surface of the stone, then heat it intensely with fire. When the stone is hot, they pour cold water over it. This sudden temperature change causes the stone to crack—a simple but effective technique.
For the fine, polished finish, the Incas likely used tools made of hiuaylla or hematite to carefully hammer and shape each piece. This combination of methods resulted in the tightly fitted, smooth walls that continue to amaze us today.
Dr. Luis Barrera Murillo showed that the large stone blocks were brought from the quarry in a rough shape and then carefully finished on-site. The process likely involved a method similar to «trial and error» in modern architecture, where each stone was tested row by row and meticulously shaped until it fit perfectly. The leftover stone dust was found along the sides of the walls—a detail that this remarkable archaeologist was able to uncover.
Qenqo Chico is a sacred Waka located just a short distance from the main Qenqo archaeological site. In Inca culture, a Waka is a revered natural formation—like a rock outcrop, a river source, or a hill—that held deep spiritual meaning. The Incas used these sacred sites for rituals and to make offerings to their ancestors and deities. At Qenqo Chico, there are also astronomical mirrors, which the Incas used as precise markers of cosmic events and significant geographic points. These mirrors could reflect sunlight and, on certain important dates, cast specific shapes.
At this powerful site, we engage in an energy cleansing and meditation, using natural incense and connecting to the Waka’s energy.
Qenqo was likely a center of worship for the Incas. Its maze-like passageways are lined with carved channels shaped like Amarus (snakes), which once carried the blood of animal sacrifices—usually the most beautiful and unique animals, often black, chosen for their significance. One of Qenqo’s underground chambers contains a sacrificial altar, where a large stone was reportedly covered in gold. Above this stone is an opening through which moonlight would shine, casting a glow that illuminated the chamber when it reflected off the gold. Some historians believe that Qenqo might even hold the tomb of Pachacuti, the greatest of the Inca rulers.
The Qenqo Archaeological Site is split into two sections based on the paths that lead to it: Camino Chico (the small path) and Camino Grande (the large path). The small path winds up a slope on the Socorro hill, while the large path is longer, running along the base of the hill and connecting Sacsayhuamán to Pisac.
Qenqo Grande is where most of the tourist sites are located, including the underground galleries. On the other hand, Qenqo Chico is almost entirely ruined, with only a few carved stone walls and traces of the original layout remaining.
The Incas built a semicircular platform at Qenqo, similar to Roman amphitheaters, measuring 55 meters in length and surrounded by unfinished niches. In the center, there’s a large, irregularly shaped stone block (6 meters long) positioned in a rectangular formation. This area also has a carved passage that leads to the underground galleries. Although it’s commonly known as an amphitheater, its exact purpose is still unclear. It’s thought to have been a ceremonial center. The damage from the conquest has made it hard to fully appreciate the true magnificence of the site.
The archaeological park is situated on a hill to the north of Cusco’s Plaza de Armas, connected to the historic center by the ancient Inca neighborhoods of Colcampata (now San Cristóbal) and Tococachi (now San Blas).
The construction of Sacsayhuamán was planned with a remarkable respect for nature. Based on ethnohistoric records, the fortress was built during the reign of Inca Pachacutec in the 15th century. It was a sacred space dedicated to the worship of thunder, water, and the rainbow. This site is often referred to as the «head of the puma,» as the entire city of Cusco was designed in the shape of this powerful animal. The awe-inspiring megalithic walls of Sacsayhuamán amazed the Spanish, who were both impressed and envious of the structure.
Building Sacsayhuamán took more than 70 years and required around 20,000 workers, from laying the foundations and quarrying stone to transporting materials and placing the massive blocks. The quarries were located in places like Muina, Huacoto, and Rumicolca, about 20 kilometers from Cusco, as well as nearby spots like Sallu, Rumi, Chita, Curovilca, and Viracocha. The outer walls of the fortress can reach heights of over 9 meters, with some stone blocks weighing more than 350 tons.
The construction is believed to have been started by Pachacutec and later continued by Túpac Yupanqui. Some sources say that Huayna Cápac was the one who completed it. The Inca Garcilaso de la Vega mentions that the chief architect was Apu Huallpa Rimachi, with help from Maricanhi, Acahuana Inca, and Calla.
The main area of Sacsayhuamán consists of three large terraces, which were leveled and smoothed. On top of these terraces, several buildings and three impressive towers were built. To the east was Paucar Marca (Precious Enclosure), in the center was Sallac Marca (Enclosure with Water), and to the west was Muyu Marca (Round Enclosure). The first two towers had rectangular layouts, with only faint traces of the first one remaining. The second tower has only its foundations left, which show it also had a rectangular shape.
Every year on June 24th, during the winter solstice, the vibrant Inti Raymi festival takes place in Sacsayhuamán. This festival honors the Sun God, Inti, with a reenactment of the ancient Inca rituals. The locals dress in colorful costumes and dance traditional dances, keeping the spirit of their ancestors alive.
People from all over the world travel to experience the festival, often booking their spots months in advance.
Sapantiana is an important Waka located just three blocks from the main square of Cusco. A Waka refers to natural formations such as stone outcrops, the source of a river, or a hill—places of great significance to the Inca civilization, where they would perform rituals and offer prayers to their ancestors and deities.
At this site, we carry out energy cleansings and meditation, using natural incense and harnessing the energy of the Waka.