Latest / Matrix Wisdom, A Hidden History Podcast / Ollantaytambo, Advanced Ancient Technology and the Viracocha Mystery

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Ollantaytambo, Advanced Ancient Technology and the Viracocha Mystery · Matrix Wisdom, A Hidden History Podcast

0:03
Welcome back to the podcast, my Spotify family.
0:06
Many of you will know we are migrating the archive over some
0:10
excellent short news clips there and older shows.
0:15
I took the opportunity obviously, for a brief
0:19
expedition to New Mexico and Peru.
0:22
Well, I'm back now. We're going to do some in depth
0:24
long form shows and today we have a real treat.
0:27
We're exploring one of the greatest mysteries of the
0:30
ancient Andes, Olenteitambo. High in Peru's Sacred Valley
0:36
stands these enormous stone terraces, giant monoliths and
0:40
engineering achievements that just continue to challenge
0:44
explanation. We're going to investigate if
0:47
this remarkable site was truly built by the Inca, or were they
0:52
inheritors of something far older.
0:55
We'll investigate the massive stones of the Temple of the Sun,
0:58
the sacred journey of the creator God Varicocia, and the
1:01
hidden connections between astronomy, mythology, and
1:05
megalithic architecture that transformed the Sacred Valley
1:09
into one of the most sacred landscapes in the ancient world.
1:12
Join us as we uncover the mysteries of Auntie Tambo and
1:16
the sacred path of Varicocia. First up, we have to address the
1:21
problem of Inca inheritance. The Inca civilisation presents
1:25
one of the most intriguing paradoxes in world history.
1:29
Historically speaking, the empire was young.
1:32
Its imperial phase lasted barely a century before the arrival of
1:35
the Spanish in the 16th century. Yet the monuments associated
1:39
with the Inca world, Sacsaywaman, Allentitambo,
1:42
Pisac, Machu Picchu on the walls of Cusco, the sacred structures
1:47
of the Uramumba Valley in general, and the older
1:50
megalithic complexes around Lake Titicaca, they all possess a
1:54
technical and symbolic sophistication that seems to
1:57
reach far beyond such a short imperial chronology.
2:02
The standard historical outline is relatively clear.
2:05
The early Inca developed around Cusco before their great
2:09
expansion around AD 1438. The ruler Pachacuta Inca Upan
2:17
Cree defeated the Chanca and began transforming the small
2:21
Kingdom of Cusco into this imperial state known as the
2:25
Taiwan Tin Suiyu, meaning the four regions together.
2:29
Pachakuti's reign usually placed from around 1438 AD to 1471 AD.
2:36
It was followed by that of Tupac, Inca Upan Cree.
2:41
Forgive me if I'm butchering these names, by the way.
2:44
Do my best. So he expanded the empire
2:47
dramatically around 1471 to 1493.
2:50
And then came Juan Akapak, who ruled at the empire's height
2:55
from around 1493 AD to 1527. After his death, the civil war
3:00
broke out between his sons Waskar and Atahualpa, and that
3:04
was weakening the empire just before the Spanish arrived.
3:08
Then in 1532, Francisco Pizarro captured Atahualpa a Cajamarca.
3:15
On a fifteen 36th to 1537 Manco Inca Eupanqui rebelled against
3:21
the Spanish and used Olente Tambo as one of the major
3:24
strongholds. Within this short span the Inca
3:28
created the largest empire in the pre Columbian Americas.
3:32
Their Rd. system crossed mountains, desert valleys and
3:35
high plateaus. Their agricultural terraces.
3:38
They transform steep slopes into productive land.
3:41
Their storehouses preserved food and goods across great
3:44
distances. Their messengers, Jejasqui
3:47
carried information rapidly through relay stations.
3:50
Their rulers organized labor, tribute, ritual, and the
3:54
administration of an enormous region.
3:56
By any reasonable measure to incur were a civilization of
3:59
immense sophistication. Yet the stones raise a deeper
4:03
question. Did the Inca originate all of
4:07
the greatest megalithic constructions attributed to
4:09
them, or did they inherit, repair, and reactivate sacred
4:13
places whose deepest foundations belong to older, forgotten
4:17
builders? This is similar to the problem
4:22
of ancient Egypt. The pyramids, temples, obelisks
4:25
and sacred alignments remain, but the original builders cannot
4:28
be questioned. In Peru the difficulty is even
4:32
greater because the Inca did not leave alphabetic books or
4:36
explaining their engine, engineering principles or sacred
4:39
geography. They used to keep you a system
4:42
of knotted chords that recorded numbers and may have preserved
4:46
more complex information, but the full interpretive key has
4:49
been lost. Spanish chroniclers, well, they
4:52
recorded many traditions after the conquest, but they wrote, in
4:56
a world already broken by war, conversion, looting, disease in
5:02
the 60's, the central question was often phrased crudely.
5:06
If the Inca were supposedly primitive, how had they built
5:09
such its complex structures, These me megalithic
5:13
masterpieces, the word primitive just should be rejected.
5:17
The Inca were not primitive. They were outstanding
5:20
administrators, Rd. builders, agricultural engineers, water
5:24
managers, astronomers and planners of sacred space.
5:29
Yeah, once this is admitted, the mystery doesn't disappear.
5:33
Instead, it just becomes more interesting.
5:36
The question is not whether the Inca were intelligent enough to
5:40
build. They were.
5:42
The question is whether the finest and strangest of
5:45
megalithic remains in Peru represent the highest phase of
5:49
Inca engineering, or whether the Inca were themselves heirs to a
5:54
much older stone working tradition.
5:58
Over the last 50 years, researchers such as John Peter
6:01
Dejong, Vincent Lee, Johan Reinhardt, and the brothers
6:06
Edgar and Fernando Salazar. They have helped bring wider
6:10
attention to the advanced features of Prue's monuments.
6:13
Some focus on engineering position, some emphasize sacred
6:16
geography, some highlight solar and stellar alignments, and
6:21
others propose that there's a pre Inca or a lost civilization.
6:26
These origins are what we're going to get into today.
6:30
I mean, everybody's approach differs, but together they've
6:34
all drawn attention to an unavoidable fact.
6:37
The monuments of the Sacred Valley are not isolated ruins.
6:41
They belong to a vast pattern of stone, mountain, river, sun,
6:44
myth, and memory. At the centre of that whole
6:49
pattern stands on a titanbug. Is it a fortress?
6:53
Is it a temple? What do we inherit from this
6:56
ancient builder civilization? Well, Alan Titamo lies roughly
7:02
4th, 40 miles northwest of Cusco in the Sacred Valley of the
7:06
Incas. So at an altitude of about 9160
7:10
feet. The site is positioned near the
7:13
meaning of the Uru Bamba River and the Patakanja River.
7:18
It's a dramatic mountain landscape where steep slopes,
7:20
terraces, water channels, an ancient St. still define the
7:24
living town, Unlike many archaeological sites on De
7:28
Tambo, is not a dead rule. People still live there, often
7:32
within a town plan that preserves much of its Inca form.
7:35
Water still flows through the channels, houses still stand on
7:38
ancient foundations. The past hasn't vanished, it's
7:42
just become a part of daily life.
7:45
And the site is traditionally associated with Patchykuti, who
7:48
was said to have developed as a royal estate, a ceremonial
7:51
centre, an agricultural complex and defensive stronghold.
7:56
Well, make up your mind. Which is it?
7:58
I mean, this is these are the labels that we were giving.
8:01
And later, during the Spanish conquest, Ente Tambo became one
8:05
of the most important centers of Inca resistance.
8:08
In 1537, Manco Inca, he used the site to repel Spanish forces.
8:14
The terraces gave his warriors the high ground and the plane
8:17
below could be flooded by controlling water channels,
8:20
reducing the effectiveness effectiveness of Spanish
8:23
cavalry. This was one of the rare major
8:26
Inca victories against the Spanish.
8:29
Afterward, however, Manco was through toward Vilcamumba and
8:33
became the final refuge of the Neo Inca state until 1572, when
8:38
the last Inca ruler, Tupac Mario, was captured and executed
8:42
by the Spanish. The military history is very
8:46
dramatic, but it does not explain the full nature of
8:48
Holiday Dongho. The site is often called a
8:51
fortress because it's terraces rise like defensive walls above
8:54
the valley. But the word fortress is a bit
8:57
of a misnomer. I mean Ante Tama was also a
9:01
sacred mountain complex, a solar sanctuary, an astronomical
9:05
station, an astron, an agricultural masterpiece, a
9:09
water engineering site, and possibly a place built upon
9:13
older pre Inca foundations. The terraces themselves, they
9:18
show fusion of purpose. They stabilised the slope, they
9:21
created an archaeological surface, they improved drainage,
9:25
they formed microclimates for the crops in the Andes.
9:29
Terraces were not merely practical, they were expressions
9:32
of control over mountain ecology.
9:35
They transform transformed dangerous slopes into ordered,
9:39
fertile, sacred steps. And not all in the Tambo.
9:43
The terraces are monumental enough to suggest ceremony as
9:46
well as cultivation. They turned that mountain into a
9:49
staged ascent. The town below is also highly
9:54
ordered. It's narrow streets and stone
9:56
walls and water channels create a living grid of incomplanning.
10:00
Residential compounds known as canches were arranged around
10:04
courtyards. Channels brought water to the
10:07
settlement. This water was useful, but is
10:09
also sacred. An Andean thought.
10:12
Flowing water descended from the mountains, from the Apus, the
10:17
powerful mountain beings, and to channel that water through a
10:21
town was to bring the life force of the mountains into human
10:24
society. At Auntie Tambo, therefore,
10:28
military, agriculture, domestic, hydraulic and sacred functions
10:32
are just simply inseparable. The site is just not one thing.
10:36
It was a complete Andean Organism.
10:41
The name itself is layered. Tambo in Quechua refers to a
10:44
stopping place or a way station or a lodge along a road named
10:48
Alante is associated with the legendary figure of Alante, A
10:52
heroic warrior, a nobleman remembered the later alien
10:56
drama, an oral tradition. Yet the physical site reaches
11:00
beyond literary legend. It's terraces, monoliths, carved
11:05
stones, water channels, astronomic alignments and
11:09
relationship to surrounding mountains revealed that it
11:12
belonged to a sacred geography extending far beyond one town,
11:16
one ruler, or one military episode.
11:21
Olate Tambo stands in a valley that seems designed just for
11:24
myths alone. The mountains do not merely
11:27
surround it, they dominate it. The rivers do not really just
11:31
water it, they define it's sacred movement.
11:34
The terraces don't simply support crops, they lead the eye
11:38
upwards. The stone merely forms the
11:41
walls. They speak of a forgotten
11:43
relationship between human labour and mountain power, and
11:47
that's why Alante Tamba remains one of the most mysterious
11:49
places in Peru. Then we come to the Temple of
11:52
the Sun and the Six Monoliths. And this is where things get a
11:56
little crazy, because of both the terraces stands the most
12:00
strangest mysterious, eye dropping, absolutely astounding
12:09
OSS inspiring part of all the Tambo, the so-called Temple of
12:14
the Sun. Its most famous feature is the
12:17
wall of the Six Monoliths, a row of enormous reddish pink stones
12:22
set high above the valley. These stones are among the most
12:24
remarkable megaliths in Peru. The largest blocks, they stand
12:28
some 13 feet high and weigh about 50 tons or more, and they
12:32
are not irregular bowlers. They are carefully shaped slabs
12:35
with flat faces, straight edges and precise joints.
12:40
Between the great monoliths are narrower vertical spacer stones,
12:44
producing A distinctive rhythm, unlike the polygonal masonry of
12:48
Cusco or Sacer Roman. The effect is strange.
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It's ceremonial, as if the wall were not barely structural but
12:55
symbolic, perhaps even astronomical.
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The stone itself is extremely hard volcanic material, often
13:03
identified with the Rose colored rock quarried at Cachicata or
13:08
Cachicata across the valley. It's reddish colour is striking.
13:12
Under sunlight. The blocks glow with a warmth.
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This colour might have been important to the builders.
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The Redstone can suggest blood, fire, dawn, life force or the
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body of the earth. In the Solar Temple such colour
13:28
would be especially appropriate. The great mysteries that these
13:32
towns were not quarried from the hill on which they now stand.
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Their source lies several miles across the valley on the
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opposite mountainside, and after cutting the stones the builders
13:42
had to lower them down. A steep slope moved them across
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the valley. Cross or control the river and
13:48
then haul them up another mountain to the temple platform.
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The task would have required extraordinary organization,
13:56
engineering and sacred determination.
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And along the route lie abandoned stones known as
14:03
Piedras cansatas, or tired stones.
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These megaliths never reach the top.
14:09
They remain scattered along the transport path, as though the
14:12
stones themselves exhausted their own strength.
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And the phrase is poetic. It reflects an Andean way of
14:18
seeing stones. They were not simply dead
14:21
matter. A stone could be a wacker, a
14:24
sacred object containing power. A monolith chosen for a temple
14:28
may have been treated as a living being transferred from 1
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mountain body to another. The tired stones are therefore
14:35
more than failed construction material.
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They are witnesses. They show that the operation was
14:40
real. They also show that it was
14:42
difficult. The unfinished stones below
14:45
contrast with the finished stones above.
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The abandoned locks show struggle.
14:52
The wall at the summit shows success.
14:55
This is the heart of the Riddle. A purely labour based
14:59
exclamation points to ramps, ropes, ledges, rollers, levers,
15:05
Rd. preparation and a mass mobilisation.
15:09
The Inca certainly had the ability to organise labour on a
15:11
huge scale. Although the meter system but
15:15
the complete operation on Tambo, well it remains astonishing.
15:21
Cutting A50 tonne block of hard volcanic rock is one problem,
15:25
transporting across the valley and river is another.
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Raising it up a steep slope is another problem and setting it
15:32
into such a precise ceremonial wall is another problem.
15:37
And together these multi stage process suggests either an
15:41
extreme level of practical skill or the survival of a lost
15:45
technical method. The fourth stone from the left
15:50
contains card projections, recesses or niche like features.
15:55
And these details are important in Inca architecture.
15:58
Niches are often ritually charged.
16:01
They hold offerings, sacred vessels, royal mummies, gold
16:05
images or ceremonial objects, pegs.
16:08
Their bosses have supported, gold plates, attachments,
16:13
textile and hangings, cores, astronomical markers or
16:16
ornaments. And if the wall once carried
16:19
metal decoration, polished surfaces are ritual objects.
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It's a original appearance, would have been far more
16:25
spectacular than what we just see today.
16:27
And what survives? One can imagine the wall at
16:31
dawn, when the red stones stand above the valley.
16:34
Gold or polished metal catches the first sunlight.
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Priests observed the horizon. The mountain profile of very
16:41
culture watches across the valley.
16:43
The water runs through the channels below.
16:45
The temple becomes a receiver of solar fire.
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The Temple of the Sun appears unfinished.
16:52
The platform is narrow and the existing walls does not clearly
16:55
form a completed structure. The area behind the monoliths
17:00
does not resemble a normal enclosed temple.
17:02
The stones seem to be a part of a larger design that was
17:05
interrupted before they completed it, and this makes the
17:08
site even more mysterious. A finished monument gives
17:12
answers, an unfinished 1 reveals intention without completion.
17:16
Why did the work stop? Well, there are many reasons why
17:23
the work stopped. Possibilities include the
17:26
Spanish conquest, the Inca Civil war, the rebellion of Manca
17:31
Inca, or the interruption of a restoration project.
17:35
A deeper possibility is that the Inca found an older sacred site
17:39
and attempted to continue or imitate a project be going long
17:43
before them. The tired stones, as they are
17:46
called, may then represent the Inca struggle to reproduce the
17:49
work of earlier master builders. So masonry, stone technology and
17:54
the evidence of different hands, that's what we're dealing with
17:58
on the Taitambo contains several kinds of stone works.
18:01
Some walls are made of smaller roofer stones, others finely cut
18:06
masonry. Some blocks display precise
18:09
niches, sharp inside edges, bevel surfaces and very careful
18:14
angles. The contrast between the lower
18:17
quality repairs and superior megalithic sections is one of
18:22
the most important clues at the site.
18:25
The contrast appears elsewhere in Perua Zac Say Woman, enormous
18:29
polygonal stones fit together in complex interlocking patterns,
18:34
some weighing many, many tons. And at Cusco we also see walls
18:38
such as the famous 12 angle stone shows a masterful shaping
18:43
and jointing. Even a teasac.
18:46
There's fine stonework there, which appears amid terraced
18:50
mountain architecture. At Machu Picchu, these ashler
18:54
walls and carved living rock are integrated with the Ridge
18:58
itself, Pumu, Punku and Tiwanaku.
19:01
Further South into Bolivia, hard underside blocks contain
19:06
grooves, recesses and geometric forms that have long fascinated
19:10
researchers. The finest of Andean masonry
19:14
displays several features, toint joints, bevelled edges,
19:18
trapezoidal doors and niches, interlocking stones, earthquake
19:23
resistant forms and shapes, and a remarkable ability to
19:27
integrate natural rock with built architecture.
19:32
In many cases the joints are so tight that it's difficult to
19:35
insert a blade between stones. The forms are not always
19:38
rectangular. As I said in SAC say woman.
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I mean especially blocks that have faces and curves and angles
19:46
as though each stone were shaped for one unique position in a
19:49
larger multi layered Organism. And it's not crude wall
19:54
building, it's just stone choreography.
19:57
That's the best way to explain it.
19:59
The difference between polygonal masonry and rectangular
20:03
monoliths and Olente Tambu is also significant.
20:07
Polygonal masonry appears organic, almost fluid, with
20:11
stones fitted together like a puzzle piece.
20:14
The wall of the six monoliths. It's different, it's more
20:17
planar, more frontal and ceremonial.
20:20
The vertical spacer stones give it an unusual rhythm and this
20:24
may indicate a different function, a different
20:26
construction phase, or a different school of stonework.
20:31
The quarry marks near Ontatambo add further intrigue.
20:35
In some areas, crisscross patterns and large cut surfaces
20:39
appear on the mountain, as though great sections of rock
20:42
were systematically removed. Some researchers have suggested
20:46
saws, machine like tools or even laser cutting devices.
20:50
Others propose hammer stones, wedges, abrasion, fire setting
20:54
and immense labour. The visual impression remains
20:58
powerful though, and the rock seems to have been worked on a
21:01
scale with a confidence that still challenges the
21:04
imagination. They're also Andean ledges of
21:07
stone softening. This is the most peculiar of
21:10
all, because, you know, if we had a way to soften stone, of
21:13
course you could put these together in the crazy zigzag
21:17
polygonal shapes we see. Some stories speaks of plants
21:21
and liquids, or a secret preparation capable of making
21:24
stone pliable, some chemical solution.
21:28
Other traditions speak of the stones moved by sound, song, or
21:31
vibration. Whether literal or symbolic,
21:35
these legends preserve the memory of a craft that later
21:38
people regarded as almost magical.
21:41
And the incredible fit of the stones of Cusco and Saxo woman
21:45
makes such legends understandable.
21:48
At times the blocks just seem not carved or but moulded.
21:52
They don't seem like they've been chiseled, they just seem
21:55
like they've been put in like plasticine.
21:58
Or anyway, if the lowest stone softening process did exist, it
22:03
may not have been supernatural. It could have just involved some
22:06
acidic plant extracts as suggested.
22:09
Minerals, slurries, heat, repeated wet abrasion, or some
22:12
forgotten chemical method. Alternatively, softening may
22:16
describe a technique so refined that stones seemed to yield like
22:20
clay. Either way, the tradition
22:23
suggests that the ancient builders were remembered as
22:26
people who knew how to make stone obey them.
22:30
And This is why many believe that the megalithic work
22:32
predates the Inca, because the Inca were great builders.
22:34
Let's not, let's not make little of that.
22:37
But they were also great inheritors.
22:39
Their empire absorbed older cultures, including the Wari,
22:43
Tiwanaku, Chimu, Moche, Nazca, Parakas, and many others.
22:48
It's entirely possible that they absorbed older sacred sites as
22:51
well. Some they rebuilt, some they
22:54
repaired, some they used as foundations for imperial
22:57
ideology. And on Taitambo, the finest
23:01
stones may represent an older core.
23:04
The roofer repairers may represent later Inca work.
23:07
The unfinished Temple of the Sun may be evidence of an
23:10
uninterrupted process or an interrupted attempt to complete
23:15
or restore a sacred structure whose original purpose was
23:18
already ancient. To understand Auntie Tamba
23:21
properly, you must understand the Andean attitude towards
23:25
stone. In the modern world, stone is
23:28
usually treated as an inert material, something to be cut,
23:30
lifted, stacked, and used. In the ancient Andes, though,
23:34
stone could be far more than material.
23:36
It could be a body, an ancestor, a spirit, a memory, a marker of
23:41
emergence, or a living presence. A sacred stone was not simply
23:45
symbolic of divinity, it could be divinity in physical form.
23:49
This is how they looked at the world.
23:51
This is one of the reasons the megalithic monuments Peru have
23:54
such force. They were not built in a culture
23:57
that saw stone as dead matter. They were built in a world where
24:00
mountains were beings. Rocks could be wackas, caves
24:04
were places of origin, and carved outcrops could become
24:07
gateways between realms. The builders were not simply
24:11
arranging construction blocks, they were handling living
24:14
fragments of the earth. The catch were term waka or waka
24:19
is essential here. A waka could be a temple, but it
24:22
also could be a spring, stone, cave, mountain, a mummy, a
24:27
field, an idol, a tree. Our unusual natural feature
24:33
filled with sacred power. The category was not limited to
24:36
man made shrines. The sacred was found in the
24:41
landscape itself. A strangely shaped rock might be
24:44
revered because it had always contained power.
24:47
A spring might be holy because water emerged from the hidden
24:51
world. A mountain might be honoured
24:53
because it watched over a valley and released the waters that
24:56
sustained life. Olente Tambo was therefore not
24:59
merely a site containing wakas. The entire place may be
25:04
understood as a great waka composed of many smaller wakas.
25:08
The quarry, the tired stones, the six monoliths, the terraces,
25:11
the water channels, the mountain face of Varicocia, the sunrise
25:16
notches, Pakra, Tampu and the river below.
25:20
Each part carries meaning, and together they form the sacred
25:25
Organism. This is why the transport of
25:27
these six monoliths matter so much.
25:30
In a purely practical interpretation, the stones are
25:33
simply large construction blocks, obvious something we
25:36
would find very difficult to do today.
25:39
But in the Andean sacred interpretation, the stones
25:42
themselves may have been literally chosen beings.
25:45
Their movement from the Quarry Mountain to the Temple Hill may
25:48
have been a sacred migration. The stone was born from 1
25:51
mountain, separated from its original body, carried across
25:54
the valley, brought over the water, raised up the older
25:57
slope, uninstalled in a solar sanctuary.
26:01
And this journey merely mirrors initiation, births, separation,
26:05
ordeal, crossing, ascent and transformation.
26:10
The abandoned, tired stones become especially meaningful in
26:13
this context. They're not merely failed
26:15
engineering temps that are often purported.
26:19
They are interrupted pilgrims. They remain along the route like
26:22
beans whose sacred journey was never completed.
26:25
This gives the quarry path an almost processional character.
26:30
The whole route from catchy kata to the Temple of the Sun may
26:33
have been understood as part of the ritual life of the site.
26:37
The quarry itself may also be in sacred.
26:40
Modern interpretation often separates quarry and temple.
26:43
The quarry is industrial. The temple is religious.
26:47
Ancient Andean thinking may not have been such a division.
26:51
The quarry was the place where the stones were released from
26:54
the mountain. It was a place of extraction,
26:56
but also of birth. To cut a monolith from a
27:00
mountain was to perform a dangerous and sacred act.
27:04
The builders are not simply mining, they were negotiating
27:07
with a living melting. This may explain why the root
27:11
and abandoned stones remained memorable.
27:14
The path of the stones was part of the story.
27:16
The stones did not simply arrive at the temple, they travelled.
27:20
Their journey gave them the power.
27:23
The same living stone principle appears at many sites in the
27:27
Andes. At Machu Picchu we mentioned,
27:29
natural rock outcrops are incorporated into the temples
27:32
and ritual spaces. Walls are sometimes just running
27:35
into the side of a mountain. The builders did not remove
27:38
every irregularity. They worked with the living
27:41
rock, carving it only when necessary and allowing the
27:44
natural form to remain visible. At Kenco, near Cusco, carved
27:49
channels, chambers and seats are cut into a natural limestone
27:53
outcrop, turning the rock itself into a ritual instrument.
27:58
And at Saxe Huaman, the immense walls seem to grow from the
28:01
hill, while natural stone formations are woven into the
28:05
sacred complex. At Pisac, terraces and
28:09
ceremonial structures cling to the mountain as if the mountain
28:12
itself had been unfolded into an architecture.
28:16
This approach is different from modern construction.
28:19
This is how clever the ancient the Andean builder was didn't
28:22
begin by imagining an empty space, began by reading the
28:25
landscape. Where is the mountain the
28:27
strongest? Where does the water emerge?
28:30
Where does the sunrise? Which rock already contains some
28:33
form? Which horizon holds a little
28:36
notch? Which river milkers mirrors the
28:39
Milky Way? The sacred architect discovered
28:42
meaning first, then they completed it.
28:45
On the Tetano is one of the greatest expressions of this
28:47
method. The site does not impose itself
28:50
upon the valley, it activates the valley.
28:53
The terraces reveal the mountain structure.
28:56
The monoliths bring quarry stone into solar alignment.
28:59
The town channels water from the heights into human settlement.
29:03
The temple faces the divine profile across the valley, the
29:07
sunrise twitches a marked place, and everything is relation.
29:12
In this sense, Anita Tambor was not constructed as an object.
29:15
It was not composed as some sacred field.
29:19
We have the question of tools and loss methods now.
29:22
OK, so the technical problem is unavoidable.
29:27
Even if one understands this sacred landscape, we've just
29:30
outlaid the case for meaning. The stones, the physic, the
29:34
physical question still demands attention.
29:37
We can't overlook it. How were they shaped and how
29:39
were they moved? The standard explanation relies
29:43
on labour patience, stone tools, bronze tools, pounding stones,
29:48
sand, abrasion, ropes, ramps and levers.
29:51
And these methods can accomplish much, especially in the society
29:55
capable of organising thousands of workers.
29:58
The Inca state was highly disciplined.
30:00
It could mobilise labour, feed workers, build roads, store
30:04
supplies and coordinate large public projects.
30:10
The capac nan the great Inca Rd. system eventually extended for
30:14
10s of 1000 kilometers across mountains, deserts, valleys and
30:17
high plateaus. And such a society that was
30:19
capable of extraordinary logistical feats.
30:22
This is fact. Yeah, all the daytime Bo still
30:25
resists an easy, easy explanation, because the
30:29
challenge is cumulative. The mystery is not only that the
30:32
stones are large, is that they are large, very hard, accurately
30:37
shaped, transported across immense difficult terrain,
30:41
raised to a high platform, arranged in a strange ceremonial
30:45
wall and associated with evidence of unfinished work.
30:49
Every stage compounds the difficulty rating.
30:54
The shaping of the stones is particularly important.
30:57
Some blocks in the wider Olentitambo complex contain
31:00
clean recesses, crisp angles and carefully executed niches.
31:06
Cutting such features into hard volcanics down with simple tools
31:09
would require extraordinary time and skill.
31:13
The builders also had to maintain precision across large
31:16
services. A slight mistake on A50 tonne
31:18
block would be difficult to correct after transport.
31:22
This suggested the work was planned in advance, not
31:25
improvised on the top of a hill. The idea of stone softening is
31:30
especially important in Andean lore.
31:33
Stories exist of birds or ancient people using plant
31:37
juices to soften rock. In some versions, a bird carries
31:41
a leaf or a herb to a Cliff face and then the stone becomes soft
31:45
enough to open. And others, ancient builders
31:48
knew a secret liquid that allowed stone to be shaped more
31:51
easily. Kind of conjure images of Harry
31:55
Potter with a potion, but it's kind of the Andean version of
31:58
this. In other words, the agent
32:01
builders knew a secret liquid that just allowed a special
32:06
mechanism for. It's like a chemical solution,
32:08
if you will. These stories are often treated
32:11
as folklore, but folklore can preserve a technical memory of
32:15
our symbolic form. A plant to soften stones may
32:18
refer to acidic preparation, a mineral process, a polishing
32:23
compound or a loss method of surface treatment.
32:27
And that's kind of where things get a little bit interesting and
32:31
murky because the surface of some of these stones, when you
32:34
go up in person in which I say, well, man, all in Daytonbo or
32:38
any of the great Cusco sites, you'll see like there's some
32:43
sort of a treatment on the surface of the stone.
32:46
It's like there's an etching or a, it's like there's almost a
32:50
chemical etch in it. So even if no literal softening
32:54
occurred and the legend just tells us something important,
32:58
later people looked at those stones and included that
33:00
ordinary couldn't was just not enough to explain them.
33:03
The builders seem to have made stone behave differently.
33:07
That's evident from the walls that are left behind.
33:10
The legend is therefore a memory of astonishment.
33:14
Sound based theories also deserved management because they
33:17
connect with a broader ancient tradition.
33:20
Many cultures preserve stories in which sound moves or shapes
33:25
matter. Trump has been brought down at
33:28
the walls of Jericho is a perfect example of this.
33:30
Tibetan legends describe stones being lifted by horns, drums,
33:34
and chanting. Uh, this acoustic levitation,
33:39
uh, seems to be, you know, raising its, uh, theory in all
33:45
sorts of ancient, uh, context. Ancient temples often use
33:49
residents. We know that echo vibration this
33:53
ritual context and Peru's no different.
33:55
The conch trumpets on acoustic spaces were important that
33:59
earlier sights us as shala and the wanta.
34:02
The idea that sound could affect stone may seem strange to modern
34:07
engineering with two ancient sacred science.
34:10
Sam was just a creative force and in the Andean world where
34:15
music, chanting, shell trumpets, ritual performance, they were
34:20
all central to the ceremony. It's impossible that's to
34:24
segregate this. The sound was understood as a
34:27
power capable of ordering reality.
34:31
That's the way they seen it. Whether this is ever translated
34:34
into a practical stone moving technology remains to be seen,
34:39
but the idea if it's the broader world view, stone, water, sound
34:43
and spirit were not separate categories.
34:45
They all just believe, believed, believed to be belonging to 1
34:49
living universe. Another possibility is that the
34:54
loss method was not a machine or a chemical seeker, but a system
34:57
of organization so refined that has been underestimated.
35:02
The builders may have used or prepared roads, lubricated
35:04
surfaces, wet clay, fibre ropes, wooden sledges, stone rollers,
35:09
counterweights, ramps, all of this mechanical leverage with
35:13
obviously thousands of coordinated workers.
35:16
They may have moved stone to specific seasons when the river
35:18
conditions were favorable, that they may have temporarily
35:22
diverted the water, packed the roads or used terraced hauling
35:26
stages. Such a method would still
35:28
represent extraordinary engineering and advanced
35:33
technology. But the deeper mystery remains.
35:35
Why was such an effort invested in these particular stones in
35:38
the 1st place? Why did they do it?
35:41
The answer cannot be merely structural, that's evident.
35:44
It's not a structural thing because if the builders wanted
35:47
just a wall, smaller stones would have been easier.
35:50
They chose to quarry these huge red, red monoliths across the
35:54
valley and then carry them up the temple.
35:57
Them stones were highly significant.
36:00
They mattered to them. Their origin, their colour, size
36:04
and destination were all part of the meaning and the sentiment of
36:07
what they tried to do. So the engineering was therefore
36:10
very, very sacred from the beginning.
36:13
And then we have the Quarry Rd. The movement of the stones from
36:16
Catchy Kata to Olanti Tambo may have been one of the greatest
36:19
ritual dramas of the sacred money.
36:22
Imagine the operation not a soil and construction project, but as
36:27
a ceremonial event involving priests, laborers, overseers,
36:32
musicians, offerings. The untold entire community was
36:36
there before a stone was cut. Offerings may have been made to
36:40
the quarry mountain Coca leaves, chicha llama, fat shells,
36:45
textiles and small objects would have been placed in cracks or
36:48
near to the extraction point. The mountain had to be asked
36:52
them to be honored before a piece of its body was removed.
36:55
Workers then began the long process of separating the block.
36:59
The sound of hammer stones echoed in the quarry.
37:02
The dust rows and this little chosen stone, this 50 little
37:06
tone enigma slowly emerges once released.
37:11
Then this monolith had to descend down the valley.
37:14
The descend from the quarry mountain was itself symbolic.
37:18
The stone left its birthplace and entered the valley across
37:21
the lower world of the river and the field before ascending,
37:25
ascending the temple hill. And this is the way the modern
37:29
day shamans Revere this process. That's the way their memory that
37:33
they hold. That's the legend that they tell
37:36
you know, you can envisage. The route may have been lined
37:39
with workers, ropes, rollers, ramps, ritual specialists.
37:43
Commands were shouted. Songs were so sung to coordinate
37:47
the movement. And we see that in Egypt, drums
37:51
or horns may have marked rhythm, dangerous moments.
37:55
Offerings may have been made. Again, precautions pauses in the
38:01
ceremony. The crossing of the river
38:04
basically would have been especially charged in many
38:07
traditions, crossing watermarks, transition between states of
38:10
being. The famous crossing of the
38:13
Rubicon in the ancient Roman sagas.
38:16
With Caesar, you know that once he crossed that Rubicon, that's
38:20
it, no turning back. So the stone left that mountain
38:24
across the flowing boundary before rising to another
38:27
destination. It's not merely transport at
38:29
that point, it's transformation. And that that's where we get
38:33
these tired stones along the way.
38:35
Frozen moments in this story. Perhaps the ropes broke, or
38:38
perhaps somebody died. Perhaps the stone slid down.
38:43
Perhaps the task was too difficult.
38:45
Perhaps the project was just abandoned one day when we when
38:49
the Spanish arrived. Perhaps the Inca couldn't do it
38:53
anymore, revering to the old technology.
38:56
Whatever the 'cause these stones marked the sacred route, they
39:00
are part of the monument, even though they are never reached
39:03
the temple. This is important for interpret
39:06
interpreting on Titano because the site should not be limited
39:11
to the other ruins, the quarry, the transport route under these
39:14
tired stones, the river crossing, the terraces, the
39:17
temple wall, they all form 1 extended complex.
39:21
The site is not just a hilltop fortress or a point, it's a
39:24
process. So let's discuss or in Pacha and
39:29
the builders from the inner world.
39:31
This is this is absolutely beautiful because some alternate
39:35
traditions connect the earliest builders of Aunt a Tambo with a
39:38
culture known as Orden Pacha or Uku Pacha, meaning the inner
39:43
world or the lower world. Whether this refers to actual
39:47
ancient people or a mythic memory or an esoteric
39:50
interpretation, the symbolism is powerful.
39:55
In Andean cosmology, the universe was often understood
39:59
2-3 realms. Hanan Pacha was the upper world,
40:03
the realm of the sun, moon, stars, lightning, celestial
40:06
beings, and the high gods, Kai Pacha.
40:09
This was this world, the realm of the living humans, the
40:12
animals, the fields, the communities, and the daily life.
40:16
And then there's. Uku Pacha sometimes called Urdan
40:19
Pacha and that was the inner world, the realm beneath or was
40:23
in the earth, the soja with the caves, the ancestors, seeds,
40:27
roots, water, the dead, hidden niches, spiritual powers, the
40:33
unseen realm. So to say that the Builders came
40:37
from the inner world is basically to say they were
40:40
connected with stone caves, ancestry and hidden knowledge.
40:44
They were not merely old, they were subterranean in symbolic
40:47
sense. They belong to the world inside
40:50
the earth, the same world from which water emerges, plants
40:54
grow, metals are born, and ancestors return.
40:58
This fits the megalithic mystery perfectly.
41:01
The stones of Allente Tambo seemed to come from a deeper
41:04
order. The Builders appeared to have
41:08
understood the mountain from within.
41:10
They did not simply place stone upon the landscape, they
41:13
revealed forms already sleeping inside it.
41:16
The Urim Pacha idea was connected with origin myths.
41:20
Many Andian peoples trace their beginnings to caves, springs,
41:23
lakes known as pakarinas, places of emergence.
41:29
The Inca themselves had traditions connecting their
41:32
ancestors, where caves, Pakar, A tombo, the humanity lineage, the
41:38
water and the sacredness, the power emerges from that hidden
41:41
world on the builder from the inner world is therefore also a
41:44
builder from that source. So if the finest megalithic
41:49
structures were created by a culture remembered as belonging
41:51
to the inner worlds, then Ante Tamo becomes more than an
41:55
architectural site, it becomes a place where the hidden world
41:58
broke into this visible 1. And therein lies the little
42:03
entry or the segue into Varicocia, the creator, the
42:07
teacher, the wanderer, the great figure.
42:10
Linking the Sacred Valley into a single mythic landscape is very
42:14
culture. He is one of the most important
42:17
deities in alien tradition, the creator, the civilizer, the
42:21
lawgiver, the wanderer and transformer.
42:25
In many accounts, he emerged from Lake Titicaca, created or
42:29
shaped humanity, taught people how to live, and travelled
42:32
across the Andes before departing toward the sea.
42:36
And it's not like we haven't seen a civilizer God before.
42:40
We have from the Sumerians. We have.
42:44
We have Osiris in Egypt. We have ancient civilizer gods
42:48
all around the planet. Some traditions, say very
42:51
culture in the New World, created people from stone.
42:55
This is a significant and a landscape filled with sacred
42:58
megaliths and stonework. Stone was not a dead material,
43:01
it was an ancestral substance. To create people from stone is
43:05
to link humanity directly to the mountain, the earth and the
43:08
waka. Beryl Coach's relationship with
43:12
stone so he therefore receipts, resonates with the monuments.
43:16
He's part of it. Vera Coach is often described as
43:20
travelling with attendance, and some later accounts he even
43:23
appears in a robe staff bearing bearded and radiant God.
43:28
These descriptions have fascinated alternative
43:31
historians because they see him as the memory of an ancient
43:34
civilizing teacher, a survivor of the lost world, or even a
43:38
visitor from some beyond unknown beyond the known human order.
43:45
Whether interpreting as a deity, a culture hero, a priest, king,
43:50
or just some memory of a pre Inca teacher.
43:52
For culture represents the arrival of knowledge.
43:54
Make no mistake about that. His journey begins at Lake
43:57
Titicaca, one of the highest Great Lakes in the world.
44:01
Located at about 12,500 feet above sea level, the lake was
44:05
sacred to the Inca as a place of origin.
44:08
The Isla de la Sol, or Island of the Sun, was associated with the
44:11
birth of the sun and the beginnings of Inca sacred
44:14
history. Near the lake stands Tirunaku,
44:17
an ancient pre Inca ceremonial centre whose monumental
44:20
stonework and sacred geography deeply impressed later Andian
44:24
peoples. From Titicaca, very Coach's past
44:27
moves northwest through the Highlands towards Cusco and the
44:30
Sacred Valley. Eventually he reaches the
44:33
Western Sea and he disappears. This is not a random wandering,
44:37
it forms a sacred route. It connects the origin water,
44:41
this ancestral stone, the imperial centre, the solar
44:44
sanctuary, the hidden mountain city and the ocean horizon.
44:48
Basically every terrain. This route gives structure to
44:52
the whole sacred valley, its whole meaning.
44:56
Lake Titicaca is the womb of creation.
44:58
Tiwanaku is the ancestral home of stone memory near the sacred
45:02
lake. Cusco is the navel of the world.
45:05
Saksawaman is the metalithic guardian above Cusco City.
45:10
Pisac is a terraced mountain shrine.
45:13
Auntie Tombo is the solar stone mystery watched by Vera Coach's
45:17
mountain profile. Machu Picchu, the fable city.
45:21
It's a hidden sanctuary in the clouds.
45:23
The Pacific Ocean is the place of departure, and this is the
45:27
sacred path of Varicocia, known to the shamans and the elders.
45:32
The importance of this approach is that it prevents us from
45:35
studying each monument as if it were isolated, which many do.
45:40
The Sacred Valley is not a collection of separate ruins,
45:43
it's a mythic Rd. made of mountains, rivers, fields.
45:46
Alignments don't work and memory and you have to read each
45:50
ancient site as if it was a book.
45:53
Very Coach's journey also belongs to a worldwide pattern
45:57
of creator beings who walk the land and shape it as they go.
46:01
For example, in Australian Aboriginal traditions, ancestral
46:04
beings after dreaming, they move through the landscape, forming
46:07
mountains, rivers, animals and sacred places.
46:11
In many indigenous traditions of the Americas, culture heroes
46:16
leave marks in stone and create features of the earth.
46:19
In Mizo, America, gods and ancestors emerge from caves and
46:23
mountains in the Andes. It's very culture.
46:26
And he rises from the sacred water, he moves through the land
46:30
and he departs towards the sea. Such myths are not childish
46:34
explanations. They are maps.
46:36
They preserve the geography, the ritual sequence, the memory, the
46:40
astronomy and the spiritual teaching that it goes along in
46:43
this narrative form. And at the centre of this Inca
46:46
world stood Cusco or Costco, often interpreted as the navel
46:51
of the world. Cusco not merely a capital city,
46:55
it was a cosmic centre of Taiwan.
46:57
Tin Suiyu. From it radiated gods, sacred
47:01
lines, political power, ritual, authority, the empire itself.
47:06
It was divided into the four great regions, Chinchay, Suiyu,
47:11
Antisuyu, Kala Suiyu, Kung Tisuyu.
47:16
These four quarters converged at Costco.
47:19
The spiritual heart of Costco was the Koricancha, the Temple
47:22
of the Sun. Before the Spanish conquest, it
47:26
was one of the richest and most sacred temples in the Americas.
47:29
Chroniclers. They described the walls covered
47:31
with gold plates and sacred garden, calling golden maize and
47:35
animals and figures. Gold was not merely wealth.
47:38
It was the sweat of the sun, the material radiance of the Indi,
47:42
the solar deity. Silver was associated with the
47:46
moon. The Coricancia joined
47:48
metallurgy, solar worship, kingship and sacred geography
47:52
into one dazzling centre. After the conquest, the Spanish
47:57
built the church on the convent of Santa Domingo over the
48:00
Coricancia, literally on top of it, physically imposing
48:04
Christianity upon the Inca solar centre.
48:07
Yet this stonework of the Inca. Yet the Inca stonework survived
48:11
beneath and within the colonial structure.
48:15
The survival of those walls is symbolic.
48:17
The old sacred centre was covered but not erased.
48:21
Cusco itself has often been interpreted as being planned in
48:25
the shape of a Puma, the royal animal of power.
48:29
In this reading, Sacsaywaman forms the head of the Puma,
48:33
while the city below forms the body at Puma.
48:37
It was associated with terrestrial strength, nobility,
48:39
and rulership. And if Cusco was indeed
48:42
conceived as a Puma city, then the capital was not just an
48:45
urban plant, it was a living animal of stolen St.
48:49
It's actually one man above. Cusco was one of the greatest
48:51
megalithic monuments in the world.
48:53
It's immense zigzag walls contain stones of extraordinary
48:57
size and precision. Some stones weigh well over 100
49:01
tons. Their polygonal shapes fit
49:03
together so tightly that the wall seems grown rather than
49:07
assembled. The zigzag form has been
49:09
interpreted as teeth, lightning, serpent energy, or the symbolic
49:14
jaw of the Puma. And whatever it's meaning, there
49:18
is no doubt that the effect is just simply overwhelming.
49:22
Saxon Woman also shows the problem of Inca inheritance, and
49:25
this is what ties back to Antitombo.
49:28
What is it entirely built by the Inca?
49:31
One of the most important pieces of evidence of for the Inca
49:34
sacred geography is the CK system of Costco.
49:37
The 17th century Jesuit chronicler Berner Bay Kobo, in
49:41
his History of the New World he completed Around Something 1653,
49:46
recorded that the sacred lines radiated outward from the
49:49
coricancia, and along these lines were placed wakas, sacred
49:53
stones, springs, hills, caves, fields, tombs, shrines, and
49:59
other holy places. In these CKS they were not only
50:03
visible roads in the ordinary sense, they were invisible
50:06
sacred pathways made visible by the Wackers that were situated
50:09
all along them, and they divided space, organized ritual duties,
50:14
structured social responsibilities, and they maybe
50:17
even marked calendar ceremonies. Different kin groups were
50:21
responsible for its particular shrines.
50:23
Offerings were made at specific places, space-time, lineage, and
50:27
worship. They were all woven together,
50:29
and this system is crucial because it proves that the Inca
50:32
organized sacred space through these lines and alignments.
50:35
And the idea of these sacred pathways on Titambo, obviously
50:39
situated on one of these, on the invisible energy lines or the
50:43
ritual axis, is not a modern invention imposed in Peru.
50:47
It existed at the heart of Inca religion.
50:50
This is how far back this goes. It's completely intertwined and
50:53
embedded into everything. The CK's radiated from the
50:57
Choricanja like rays from the sun or nerves from a living body
51:01
if you will. And Cusco was at the center.
51:03
The Wackers were the nodes. The lines connected temple
51:07
landscape, social order and this cosmic pattern.
51:10
As above, so below. This helps us understand the
51:14
whole Sacred Valley beyond Cusco, all in day, Tombo, Pisac,
51:18
Machu Picchu, and all these other famous ancient sites in
51:21
the Cusco Valley. They may not all belong to the
51:24
formal Cusco CK system, but the narrow documented sense, but
51:29
they do belong to the same worldview.
51:31
Sacred places are connected, a mountain, a river, a temple.
51:35
The visible site marks an invisible order.
51:40
The brothers Edgar and Fernando Elloriata Salazar, they made an
51:44
important contribution by studying the Sacred Valley and
51:47
as a unified mythic landscape. They argue that the
51:50
infrastructures, the fields, the mountain profiles, all these
51:53
alignments that encode the creation myths and the sacred
51:56
geography, in their view, on Taytambo was more important than
52:01
modern tourism mutiliage assumes or attributes.
52:05
It was not merely a stop on the way to Machu Picchu, it was a
52:08
key station on the path of Varicocia.
52:12
One of the most striking observations concerns the
52:15
mountain overlooking on Taytambo, and in the rock
52:18
profile, the face of Varicocia can be seen watching over the
52:20
valley. And Andy and Sacred thought this
52:23
would be dismissed as coincidence.
52:25
Mountains were just living beings, and if the mountain
52:27
revealed the face of the Creator, then that face was just
52:30
a manifestation of divine presence.
52:34
The temple below the mountain above former dialogue, the wall
52:37
of the six monoliths. They stand on one side of the
52:40
valley. The profile of our culture.
52:42
He watches from the other, and between them lies the river, the
52:45
town, the fields and the path of light.
52:48
The Salazar brothers, they they identified alignments from the
52:52
temple toward notches in the mountain associated with
52:55
significant sunrise events. This indicates that the site may
52:59
have functioned as a solar calendar.
53:01
At certain times of the year, the sun would rise through or
53:04
near marked horizon points, selling its first light into the
53:07
valley in a very meaningful way. The most important solar day in
53:11
the Inca world was the June solstice around June 21, the
53:15
winter solstice in the summer hemisphere.
53:18
This was the time of Mt Rami, the great festival of the Sun,
53:21
and in Cusco Intirami renewed the relationship between the
53:25
Sapa Inca, the people, the agriculture and the solar DD.
53:29
The Sun's returned after his weakest point was the cosmic
53:32
rebirth, and on Tetano the first beam of sunrise is said to fall
53:36
on Packer Tanpu, the House of Dawn, a place linked with
53:40
emergence and at first lands. That area seemed like it was
53:44
cultivated land, but closer study it reveals a larger
53:48
pattern described by the Salzar brothers as a pyramid like form
53:51
or a sacred field structure. One rectangular field marks
53:55
where the solstice light falls. Thus the land itself becomes an
53:59
astronomical and mythological instrument.
54:02
It's not mere sun worship either, it's a complete
54:05
cosmological system. The sun's movement marks sacred
54:09
time. The mountain notches form onto
54:13
the horizon calendar. The field receives the light,
54:17
but Cara Tantu, it recalls ancestral immersions and very
54:21
culture watches from the mountain.
54:24
The Alan Tay Tambo basically becomes the place where dawn,
54:27
creation and stone all meet. OK, my Spotify family, I think
54:32
we need a recap at this point. What's the key mysteries?
54:36
What's the key take away from Alan Tay Tambo?
54:39
I guess is the thing to say. Yeah, I mean the key mysteries
54:44
Alante Tambo's power lies in the number of mysteries just in this
54:48
one place. Alante Tambo is concentrated on
54:53
enigma after enigma. I mean, what?
54:55
Why were the six great monoliths transported from the quarry
54:58
across the valley instead of using local stone?
55:01
Why was there such enormous effort invested in placing them
55:04
on a narrow Ridge? Why do abandoned tired stones as
55:09
their so-called lie all along the route up to the temple?
55:13
Why does this temple of the sun appear unfinished as well?
55:17
Why do some of the stones display precision far beyond
55:21
later roof repairs? Why are certain niches and pegs
55:25
and cut details so carefully made in the hard stone?
55:29
Why does the sight align with the mountain features and the
55:31
sunrise events? Why does the mountain opposite
55:36
the temple appeared to have the face of viticulture?
55:39
Why does Bakara Tanpu, the House of Dawn, receive significant
55:43
solar light? Why does the Sacred Valley
55:46
appear to milk mirror the Milky Way?
55:50
You know, mystery after mystery, enigma after enigma on de Timbo,
55:56
built by the Inca, restored by the Inca, or inherited from an
55:59
older tradition. I'm going to leave that open to
56:02
my little Spotify. Finally to ponder.
56:04
The strongest answer may be that was all of these at once like a
56:10
lost civilization. Asian teachers pre the question
56:13
of the pre Inca on the pre Inca may have survived through a
56:19
characterism into modern day Inca and that's where myths and
56:25
memory just kind of embeds into nearly every ancient
56:27
civilization. I mean the theory that Alan
56:30
Taytama was built upon ruins 12,000 years old belongs to a
56:34
wider alternative tradition that places some Andean megalithic
56:38
sites near the end of the last Ice Age.
56:41
OK that may seem a little bit far back for some.
56:43
What we have the Younger Dryas impact theory gaining huge
56:48
momentum and the age of climatic of Hebel, the rising seas, that
56:53
global transformation and the ancient civil areas of gods all
56:57
around the world. There's a nice tie in there.
57:00
Many ancient mystery interpretations talk about
57:03
survivors of a lot of civilization and it's preserved
57:06
in fragmented advanced knowledge, a pass to them later
57:10
cultures. And if this theory does apply to
57:13
Peru, then the Inca were not the originators of the deepest
57:16
sacred engineering tradition. They were just it's final
57:20
imperial inheritors and the older brothers, they may have
57:24
been remembered as gods. They may have lived in the
57:26
memory of the Inca. These were giants.
57:30
These were very coaches, companions, or the people of the
57:33
inner world when their knowledge survived in stone.
57:36
And the alignments and the rituals.
57:39
And it would definitely explain several things.
57:41
I mean, the sudden appearance of advanced stonework, the contrast
57:43
between fine megalithic walls and later repairs, the legends
57:48
of stone softening, and the myth of Very Culture as a civilized
57:51
teacher and the sacred placement of the sites along the coherent
57:55
geographical path. I mean, that's speculation.
57:59
That's where we all kind of have to, you know, give it a pinch of
58:02
salt. On Very Culture himself, he may
58:05
preserve the memory of such ancient teachers.
58:07
He does emerge also from Lake Kittykaka.
58:10
He creates and instructs humanity, travels to the land
58:13
and the parts towards the sea. This is the pattern of the
58:16
Culture hero and can also be read as the memory of a
58:19
survivor, priest or emissary carrying knowledge after a
58:23
catastrophe. So the Inca absorbed this memory
58:26
into their own Imperial religion.
58:28
They emplaced themselves within very culture sacred geography
58:32
and aligned it with the solar Khunt of Imti.
58:35
This ancient creation must became Imperial ideology.
58:40
The Inca may therefore have been both builders and preservers of
58:45
the knowledge. They built the roads, the
58:47
terraces, the towns, the temples, the royal centers, but
58:51
they also inherited ancient places whose power they
58:54
recognized and incorporated on an Ontario.
58:58
This double roll is also visible in this town.
59:01
This site belongs to history, but it also seems to reach into
59:05
prehistory. And then we always have to
59:09
return, no matter what we do, to the central question, which is
59:13
not how did they build it? And the question is important.
59:17
Yeah. How do they build it?
59:18
That's important, but it's not the only one.
59:20
The deeper question is what kind of worldview would require such
59:24
a place to exist? And the Inca had a worldview.
59:28
It's not what it's goes down in history as all the time.
59:31
Tambo was not built merely because people needed a wall.
59:35
It was built because the valley was sacred, the mountain was
59:37
alive, the sun marked time, The river Milk mirrored the Milky
59:41
Way, and Vera Coach's Path passed through the landscape.
59:44
And that stone itself carried ancestral power.
59:48
These six monoliths, they were not just heavy stones, They were
59:51
chosen stones. They were transported stones,
59:54
and they were solar stones. They were possibly older than
59:58
the Inca stones above them, and they were stones where the
1:00:01
mountains and the river, the dawn and the Creator met.
1:00:04
And in that way, it's a neat way where.
1:00:07
Inca religion is married into the Metalithic stonework, and
1:00:12
you can't separate the Inca from the site.
1:00:15
But we can't confidently accredit everything to the Inca
1:00:20
about the site. So, yeah, the site remains
1:00:23
mysterious because it belongs to a way of thinking that modern
1:00:26
categories just divided up too easily.
1:00:28
And to the ancient Andean mind, engineering was a ritual often
1:00:33
overlooked. Astronomy was an agriculture,
1:00:35
often overlooked, myths was a geography completely overlooked.
1:00:42
So, you know, the capital, the Puma, the Cory Kancha, this is
1:00:45
all beautiful tie insurance to other sister sites.
1:00:50
And it's also why on Taitama continues to fascinate because
1:00:53
it's just one part of a puzzle piece.
1:00:56
And there's many mysteries on that site alone, but it's just
1:00:59
part of a bigger puzzle. So simply a ruin of the Inca
1:01:02
Empire. It's a surviving fragment of a
1:01:05
sacred science landscape.