Topic: Incas

The conversation shifts to the Incan tunnel systems in Cusco, Peru, which Weidner claims were used by the Inca to hide wealth from Spanish conquistadors. He describes the "Temple of the Moon" as having perfectly smooth, heat-machined walls characteristic of these ancient subterranean networks. Weidner notes that since his 2003 book was published, many of these tunnel entrances have been placed under heavy armed guard.

The Paracas culture remains under-researched compared to the Inca, yet they possess striking traits such as genetically wavy red hair that resembles Caucasian rather than Native American hair. This trait suggests a potential migration pattern originating from the Middle East or the Caucasus region. Evidence from Spanish chronicles describes light-skinned, red-haired individuals in Cusco, supporting the theory that Paracas survivors may have integrated with the early Inca.

The Paracas people are credited with creating the majority of the Nazca geoglyphs, including the famous Candelabro, long before the Nazca culture rose to prominence. Brian Forrester offers specialized tours of these megalithic sites in Peru, Bolivia, and Egypt, often accompanied by other researchers like Robert Bauval. His website serves as a massive free database for those interested in ancient history and elongated skull research.

The dating of Peruvian megaliths is challenged by the lack of original colonial documents and the presence of non-human elongated skulls in the same regions. Ivanova points out that identical polygonal masonry appears in relatively young structures, such as medieval fortresses in Japan and 18th-century buildings in Saint Petersburg. This suggests that the technology to create these walls was available much more recently than the 12,000-year-old "Ice Age" theory posits.

The timeline of American expansion, such as the Oregon Trail in the 1830s, is contrasted with the potential rewriting of history by the Vatican and European powers. Carlwood highlights that original records from the Spanish conquistadors regarding the Incas remain sealed, preventing a true understanding of that civilization. He expresses skepticism toward the "Big Bang Theory" and other scientific narratives provided by Vatican-linked astronomers and monks.

The discussion shifts to megalithic sites in Peru, such as Sacsayhuaman, questioning the mainstream narrative that the Incas built these structures. Ivanova suggests that the Incas may have been in contact with the original, more advanced builders or built upon much older ruins. This supports the theory that humanity has devolved over time, with older architectural layers appearing more sophisticated than newer ones.

During her travels, Ivanova spoke with the Shipibo people in the Peruvian jungle about their history and the survival of the Ayahuasca tradition. The tribes described themselves as "wild people" who were pushed into inhospitable, flood-prone areas by the Incas. Ivanova posits that the parasitic forces allowed Ayahuasca to survive only because the environment was too uncomfortable for "civilized" authorities to reach and suppress the tradition.

Ancient civilizations across the globe, including the Maya, Inca, and Chinese, utilized identical architectural features like pyramids and corbel vaults alongside shared philosophical concepts. Cassaro explains that the universal religion of these "pyramid builders" centered on balancing dualities, such as the sun and moon or the right and left sides of the body. This balance is achieved at the "center," a concept mirrored in Kundalini Yoga and the middle door of triptych temples.

Personal travel anecdotes include visiting the Andes mountains, the ruins of Machu Picchu, and the Galapagos Islands. A notable encounter involved a massive male elephant seal in a freshwater pool in the Galapagos, described as being as large as a car. These experiences emphasize the importance of taking risks and exploring the world's natural and historical wonders.