It seems ironic that just as we are about to descend into the apocalypse, archaeologists are making amazing discoveries concerning lost civilisations that we knew nothing about. Of course Goblekli Tepe is perhaps the prime example but discoveries are also being made elsewhere on the planet, particularly in Central and South America, which we know from the C's is where some of the surviving Atlanteans (the red races) sought sanctuary after the Deluge.
I recently posted an article about a distinct, and now lost, race being discovered in Colombia but I have just become aware of a pre-Incan civilisation that has recently been discovered in the highlands of Peru in what is a highly inaccessible location called Gran Pajaten - see:
MSN
Andes Mountains Give Up The Secrets Of A Lost Civilization
Story by Miles Brucker
The cloud forest of northern Peru concealed more than vines and mist. Gran Pajaten, located in Rio Abiseo National Park, lay cloaked in vegetation for centuries. Its stone walls and circular structures remained hidden despite its proximity to known archaeological zones.
Spanish chroniclers made no mention of Gran Pajaten, and early 20th-century explorers passed nearby without recognizing its importance. The combination of overgrowth and lack of visible monumental features made it easy to miss. Yet the site lay just above the Montecristo River, near well-documented Andean routes.
It was light detection and ranging (LiDAR) that changed the story. From the aircraft, laser pulses pierced the thick canopy and mapped the contours beneath. What seemed like an untouched jungle revealed geometric shapes: buildings and staircases layered across steep slopes where no path had previously been marked.
Digital modeling revealed a cityscape no one expected. Over 100 stone-built features emerged: circular dwellings, ritual platforms, retaining walls, and connecting paths. Their scale and spacing implied deliberate design. Unlike isolated ruins, this was a networked settlement woven into the highlands with intention and complexity.
Many structures followed a standard layout found in Chachapoya architecture —
circular bases with low stone walls and internal divisions. Some were grouped on terraces overlooking valleys, while others bordered plazas. The layout indicated a communal life, with residential zones, ceremonial spaces, and interlinking footpaths that shaped a clear urban hierarchy.
In 1985, Peruvian explorers identified 26 structures through manual surveys. Dense forests prevented further exploration. For decades, the scale of Gran Pajaten was underestimated [MJF: This reminds me somewhat of Goblelki Tepe, which we now realise is but one of numerous similar sites located in the same egion of Anatolia]. LiDAR applied in the early 2020s expanded the visible footprint exponentially. Evidence now confirms it as a regional centre.
Before laser mapping came into play, researchers spotted strange patterns in low-res satellite images—cleared patches and angular shadows that didn't match the natural terrain. Something was off. Once LiDAR revealed clear geometric shapes, archaeologists upgraded the site from a "possible settlement" to a confirmed urban center.
Gran Pajaten is situated within a legally protected ecological zone. The forest is humid and dense, and human access is restricted to preserve biodiversity. Without clear paths or permits, extensive ground surveys were impossible for years. Technology finally bridged the divide between preservation and exploration.
Gran Pajaten's outer boundaries were defined by low, curving walls that followed the mountain's natural contours. These weren't random dividers. Their uniform thickness and use of dressed stone suggested purposeful planning. In some sections, the walls bordered platforms or terraces used for activity zones.
Archaeologists found raised stone platforms that lacked typical domestic features. These were flat and centrally positioned. Their placement near staircases and plazas hints at ritual function. Similar Chachapoya platforms elsewhere were used for public ceremonies or offerings tied to seasonal or astronomical events.
Standard Chachapoya dwellings had circular stone foundations and walls with small interior niches. At Gran Pajaten, several of these structures showed traces of multiple room divisions, which suggests they weren't just homes. Some may have housed communal tools or served specific roles in daily economic life.
Within the settlement, wide-open plazas broke the pattern of clustered dwellings. These spaces lacked roofing remnants, which confirms their open-air function. Their size and centrality suggest that these were communal gatherings. Drainage channels near the point are intentionally designed, which prevents erosion from the constant moisture of the cloud forest.
Several steep staircases emerged from undergrowth, unconnected to any remaining roofed structures. Built from cut stone and mortared at joints, they led from terraces to raised platforms. Some may have functioned as ceremonial approaches that guided movement toward ritual zones within the settlement.
Rather than flattening terrain, Gran Pajaten’s architects worked with it. Buildings hug the slope in staggered tiers, with walls supporting uphill construction. This layout reduced structural stress and maximized usable space on inclines without the need for deep excavation or large retaining embankments.
Petroglyphs Still Etched Into The Stonework
Faint engravings appear on certain blocks within Gran Pajaten's walls. Though worn, patterns of circles and spirals echo motifs found in other Chachapoya ceremonial zones. These symbols are believed to possess spiritual meaning, likely representing ancestral lands or functioning as protective emblems.
[MJF: I find it curious that we should find on the other side of the world a stone snake motif just as we do at Goblkeli Tepe. This makes me think of the Brotherhood of the Serpent and by extension the Reptilians or Lizzies. Of course, later cultures such as the Azteks and the Inca worshipped feathered serpent gods like Quetzalcoatl and Kukulkan, clearly establishing a link with the Lizzies but looking at the motif above, one wonders just how far back this worship and influence went.]
The Chachapoya left behind no written records, despite their impressive engineering and artistic legacy. Instead, their knowledge lived on through stories and the structures they built. Today, archaeologists piece together their history by studying what remains — stone walls, sacred spaces, and the patterns woven into their designs.
Spanish chroniclers wrote very little about the Chachapoya, and most of what survives comes filtered through Inca sources. The absence of indigenous texts makes interpretation dependent on material culture. As a result, architectural patterns and funerary practices now serve as the primary keys to their worldview.
Inca accounts referred to the Chachapoya as fierce highland resistors. When Inca armies advanced into northern Peru, they faced prolonged opposition. Fortresses like Kuelap and mountaintop settlements such as Gran Pajaten were defensible, with steep access points and strategic views across valleys.
Many Chachapoya sites rise above 2,500 meters, surrounded by cliffs and dense cloud forests. These locations offered defense from invaders and climate benefits for agriculture. Architectural adaptations included sloped foundations and structural reinforcements to withstand frequent landslides and seismic activity in the Andes.
Gran Pajaten's origins predate the Incas' arrival, with evidence of occupation dating back as early as 200 BCE. Carbon dating confirms early foundations. However, visible structures show signs of construction or modification during Inca times, distinct from their usual trapezoidal doorways and polygonal masonry techniques.
Many Chachapoya structures face east or northeast, which aligns with solstice sunrises and local mountain peaks. This orientation likely held cosmological meaning. At Gran Pajaten, primary platforms and entryways track seasonal light angles by suggesting ceremonies timed with celestial events and regional geographic landmarks.
At Gran Pajaten, spatial patterns separate core ceremonial areas from domestic clusters. Central plazas and elevated platforms dominate the upper zone. Residences and utility structures lie further out. This design reflects planned zoning, where ritual and everyday activities occupy distinct layers of settlement space.
Even modest walls at Gran Pajaten show intentional placement, as retaining walls follow contour lines to prevent erosion, and interior dividers mark living areas or direct circulation. Their repeated angles and consistent materials reflect an advanced grasp of terrain mechanics and purposeful spatial organization.
Chachapoya farmers adapted to steep slopes by building expansive, level terraces reinforced with stone. These platforms collected runoff and preserved soil. Botanical evidence suggests maize and tubers grew there. Paired with hillside water channels, this setup formed a high-efficiency agricultural system well-suited to the cloud forest's moisture.
[MJF: Such terracing is a feature of Machu Picchu too.]
The round structures served more than symbolic purposes. Circular walls offered uniform weight distribution and better resistance to seismic shocks. Roof poles converged centrally by simplifying support. In damp highland conditions, the design also helped the rain run off quickly to minimize interior flooding and long-term wall erosion.
Architectural studies at Gran Pajaten reveal repeating diameters and radial symmetry in floor plans, likely due to practical considerations such as seismic resistance and space efficiency. Some scholars speculate this reflects sacred geometry tied to sun worship, though evidence supporting that interpretation remains limited.
High-resolution drone photography captured thousands of overlapping images. These were processed into 3D models using photogrammetry, a method that calculates depth from the angles of images. Every wall face and slope angle was digitally recorded to enable precise analysis without disturbing fragile structures or surrounding flora.
Excavation is restricted in Rio Abiseo National Park to protect biodiversity. As a result, archaeologists turned to non-invasive survey tools. LiDAR and photogrammetry replaced shovels. Data-driven methods revealed more than trenching ever could, especially across steep terrain where digging was dangerous and limited.
Digital scans revealed terraced platforms and staircase remnants that were previously hidden by vegetation. These findings would have taken years to uncover using traditional digs. Remote sensing not only preserves delicate ecosystems but also provides researchers with comprehensive views of the site's planning and construction logic.
Old Expedition Maps Misled Everyone
Sketches from mid-century expeditions underestimated the site's scale and layout. Dense forests and basic surveying tools led to distorted maps. What had once looked like scattered outposts turned out to be clustered sectors of a single city, with unified design and precise spatial planning.
The park's World Heritage designation, in effect since 1990, has protected both its cloud forest and archaeological heritage, and entry permits remain tightly controlled. Since no road reaches Gran Pajaten, this isolation has preserved fragile structures from looting and unauthorized tourism that damaged other Chachapoya sites across northern Peru.
Legal protections also ban most forms of infrastructure development within the park, and helicopter access is limited to emergencies or government-sanctioned research. Additionally, the lack of permanent staffing near the site has helped keep Gran Pajaten undisturbed longer than most comparable Andean locations.
Excavations at Gran Pajaten revealed ceramics and shell beads sourced from regions far beyond the site. Chemical analysis of clay matched distant Chachapoya production zones. These objects confirm long-distance trade across mountain corridors, which link Gran Pajaten with other Andean cultural hubs.
Crops That Shouldn't Have Grown At This Altitude
Botanical evidence shows maize and legumes were cultivated above 2,800 meters. This was possible through soil improvement using organic mulch and stone borders. Ancient pollen and phytoliths confirm crop rotation, and this pattern of management reflects the Chachapoya’s advanced adaptation to their high-altitude environment.
There Was No Central Temple, Yet Ritual Was Everywhere
Although no singular temple structure dominates Gran Pajaten, ceremonial activity is evident, as decorated platforms and ritual artifacts appear across multiple buildings. Burnt organic matter suggests offerings, and religious life here was distributed and embedded in daily movement rather than confined to a central sacred hall.
Cliffside tombs carved into sheer rock faces surround Gran Pajaten. Access required ladders or rope systems. The elevation symbolized spiritual distance and ancestral oversight. Human remains found within show complex mortuary practices, including bundled burials wrapped in textiles and placed in niches overlooking inhabited zones.
Gran Pajaten Was Never Cut Off
Faint roadbeds and carved steps link Gran Pajaten to neighbouring settlements. These routes followed ridgelines and river valleys, forming part of a regional network. Artifacts from distant regions found onsite support the idea of ongoing exchange and reinforce the site's role as a node in Chachapoya mobility.
Gran Pajaten was anything but improvised. Drainage channels ran beneath its platforms, and retaining walls held the slopes in place. The buildings were constructed to withstand humidity and landslides, showing a clear grasp of the terrain. Every element was purposefully designed to endure in a rugged, unpredictable environment.
Intensified rainfall and erratic weather patterns have destabilized parts of the site, as the retaining walls exhibit signs of water damage, and unchecked plant growth disrupts the stone alignments. Landslides also threaten trail access, and as cloud forest climate trends shift, they require increasingly urgent monitoring and mitigation in areas like Gran Pajaten.
We've Only Just Scratched The Surface
As of June 2025,
only a portion of the site's structures have been mapped in detail [
MJF: Again this is reminiscent of Goblekli Tepe where only about 10% of the site has been fully excavated]. Dense foliage still obscures additional terraces and retaining features. Experts believe much remains hidden beyond current LiDAR scans, and expanded documentation may eventually double or triple known layout dimensions.
As mentioned earlier, initial scans mapped approximately 26 hectares, but newer estimates indicate that the full extent extends beyond 60 hectares. Some peripheral ridges reveal linear anomalies aligned with old walls, and recent aerial data now prompts archaeologists to revise boundaries and include adjoining zones as part of the complex.
Gran Pajaten isn't alone. Recent finds in Chachapoyas and La Libertad have revealed urban centers that predate Inca expansion. Together,
they suggest a denser, more complex highland occupation. These discoveries shift attention from imperial narratives toward a richer mosaic of pre-Inca innovation.
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So there you have it. A whole lost city complex that has lain undiscovered for centuries until being rediscovered recently through satellite technology that will help to rewrite Andean and pre-Incan history.
However, the real reason for bringing this article to your attention is that knowing this was a city created by the descendants of Atlantean survivors, I can't help but draw comparisons to the stone circular structures uncovered at Goblekli Tepe and Karahan Tepe in Turkey that the C's have told us were built by Atlantean survivors. Although these complexes may be separated by an ocean and thousands of years, it seems that something of a common Atlantean heritage was preserved amongst the circle building societies of the ancient world (N.B. the same point can be made for the stone circular structures found at Chaco Canyon in New Mexico, USA). But this commonalty goes further since the Chachapoya also erected large stone statues (see image below), which bear an uncanny resemblance to those found at Goblekli Tepe and its environs and other parts of the world such as Sardinia and Easter Island:
Stone Statues found at Gran Pajaten
Urfa Man Statue found during excavations in Balıklıgöl near Urfa in southeastern Turkey
which has been dated to 9,000 BC
The head of one of t
he Giants of Mont’e Prama, Sardinia
Moai human figures carved by the
Rapa Nui people on Easter Island (Rapa Nui) between the years 1250 and 1500 AD
However, the C's told us that these Moai statues represented the Nephilim:
Q: (L) Who carved the stone heads on Easter Island?
A: Lemurian descendants.
Q: (L) The natives say the stones walked into position. Is this true?
A: No.
Q: (L) Well, how?
A: Tonal vibration.
Q: (L) And what did these stones represent?
A: Nephalim.
Q: (L) Is this what the Nephilim looked like?
A: Close.
Q: (L) Does that mean that the Nephilim were present in Lemuria?
A: Close.
So, could the stone statues of human figures found at Gran Pajaten also be representations of the Nephilim, bearing in mind that the Paracas skulls (see below) also found in Peru, which date back to at least 3,000 years, seem to have unique DNA and may be the skulls of red-haired Nephilim hybrids who seemed to have had their origins in the Middle East?
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