The mountain the scared rock points to is called Yanantin. It is the guardian of the Vilcanota. The Sacred Rock represents the Apu Yanantin. The direction seems to be NNE (north north east) from the Sacred Rock.
The peak to the left of Yanantin on the Sacred Rock seems to represent Huana Picchu.
Source is Machupicchu: An Inca University by Oscar Chara Zereceda. p. 116.
seems like ying jan or star of david with two triangles..
Yanantin and Masintin
As an adult, your yanantin, your partner, is the person who is there to see what you don’t see in yourself, just as you are there to see in that person what he doesn’t see in himself. That is why it is easier to take care of another person than of yourself—because you are not supposed to take care of yourself! For that, there is the other person.
It has thus been implied that a perfect yanantin relationship is achieved when two energies are brought into harmony. Among the Macha, Platt explained, “The elements to be paired must first be ‘pared’ to achieve the ‘perfect fit.’ Here the crucial notion is that of the sharing of boundaries in order to create a harmonious co-existence.”
The sacred mountain was key to ancient beliefs and in my opinion the core of pyramid culture. Not only in greek culture but globally as seen in the above pictures, in Asian cultures and Meso American cultures. Their pyramids and temples focusing on these mountains or pillars of the sky where the gods lived (stars/constellations/planets) in the sky and that was used as marker to track the stars. The volcano as destructive mountain and primordial mountain of creation.
Mount Othrys (titans)
It was mount olympus that harboured the gods. The constellations, stars and planets.
literally meaning “High Watchpost”, is the name given in the Avestan language to a legendary mountain around which the stars and planets revolve.
Believed to have been the home of Vulcan, the Roman god of fire and the forge. (volcano)
Every single pyramid, temple or dome building is a replica of the the primordial mountain.
The ancient Inca displayed a connection with death and their mountains. It is well known by scholars that the Inca sensed a deep reservoir of spirituality along the mountain range. Situating their villages in the mountains, they felt these places acted as portal to the gods. Ritual child sacrifices called Capachochas were conducted annually, where the most precious gift that could be given (innocent, blemishless, perfect human life) would be sacrificed to the gods. Tremendous effort would be taken as the sacrificial victims would be paraded alive throughout the cities, with multiple festivals and feasts taking place. The final destination would be the tops of some of the highest mountains near their villages, leaving these sacrifices to freeze in the snow. These would take place during great times of distress, during times of famine, violent periods of war, and even during times of political shift. This connection with the mountain as a sacred space is paramount. There would be no other place that would be sufficient or acceptable enough for the gods to accept these gifts. It is neither a surprise nor a coincidence that their honored dead were placed on the highest peaks of the mountains to express the shared connection between the sacred mountain, the gods, and the dead.