"Every person carries within them the qhariwarmi, the duality of man-woman, which allows us to connect with other forces in either yanantin or masintin. If we (ñoqanchis warmikuna) approach the Apukuna in our aspects of daughter or bride, we approach them in yanantin, to receive from them their energies of creation and action. If we (ñoqanchis warmikuna) approach the Ñustakuna in our aspects of daughter or comadre, we approach them in masintin to collaborate with them in their sacred responsibilities to maintain and preserve. If we (ñoqanchis qharikuna) approach the Apukuna in our aspects of son or compadre, we approach them in masintin and collaborate with them in their sacred responsibilities to create and expand. And if we (ñoqanchis qharikuna) approach the Ñustakuna in our aspects of son or husband, we approach them in yanantin, seeking to harness their support in our acts of creation and expansion. Any {Ritualist}, regardless of sex or gender expression, is able to interact with these Great Forces in all ways, in all directions of the tawantin, even going as far as changing their personal-spiritual expression multiple times during just one ceremony, in order to achieve the ceremony's aim."
— Some of my notes on how to consider not only the yanantin/masintin between all elements of a ritual, but also the yanantin/masintin interactions of the {Ritualist} themselves during ceremonies.
