3.) New World, Old Spies

When I first encountered patterns in historical records that felt “too neat,” I assumed coincidence. But as I kept aligning these events on a condensed scale, the repetition became impossible to ignore. It was as if the same melody had been played in different keys across centuries, and the ear—trained to hear each as a separate song—had never noticed the echo.

Alberti, for his part, asserted himself to be an accomplished musician. However, no substantive evidence has surfaced in Europe to corroborate this specific claim. Such support is found only in the historical records pertaining to Mexico and Peru. This conspicuous absence of European corroboration strongly suggests that his European identity was, at least in part, a carefully constructed fabrication, while his authentic skills and talents manifested primarily under an American alias. Nezahualcoyotl, for instance, famously devised a comprehensive legal code, which was meticulously enforced by various councils overseeing finance, warfare, justice, and notably, a "Council of Music." This organizational structure implicitly suggests that his musical prowess was deeply rooted in his American persona. This role — poet, lawgiver, and cultural architect — appears repeatedly in bicameral societies. Furthermore, many claims found within Alberti’s autobiography appear to function as cryptic messages, subtly hinting at his various other aliases.

Jaynes posits that early forms of poetry and music emerged as echoes of an archaic cognitive state. In this view, rhythmic verse and song were not merely aesthetic expressions but fundamentally functional tools, serving as conduits for divine communication and as powerful mnemonic devices before the full emergence of introspective consciousness. Societies before the Renaissance, operating within this bicameral framework, perceived these artistic forms as structured channels through which hallucinated commands from their deities were conveyed, remembered, and subsequently obeyed. This profound insight finds compelling resonance in historical figures such as Nezahualcoyotl, whose sacred Nahuatl poetry directly invoked the gods as both the source and the subject of his verses. Similarly, Pachacuti is credited with composing hymns dedicated to Inti, the Inca sun god, and meticulously reshaping Cusco’s sacred landscape in rhythmic, symbolic alignment with perceived divine will. Alberti, echoing this pattern across continents, similarly delved into the realms of harmony, proportion, and poetic meter as pathways to access an ideal, almost divine order, deeply rooted in classical tradition. All three of these figures represent distinct cultural renaissances in which poetry and music functioned not solely as artistic forms but as intricately encoded pathways, bridging the authoritative divine voice of the past with the burgeoning, self-aware conscious self.

I argue that Humanism, rather than having an independent European genesis, was in fact a highly sophisticated philosophical framework meticulously developed in the Americas. It was then strategically introduced to the Old World by pivotal figures such as G, whose true geographical origins lie across the Atlantic Ocean. His philosophies blended the remnants of earlier bicameral worldviews with the strategic needs of Renaissance statecraft, ensuring that traces of the older mindset persisted even within the fabricated chronology. This profound intellectual transfer from the "New World" fundamentally reshaped European thought, giving rise to the appearance of a 'rebirth' of knowledge, when in reality it was a systematic diffusion of already existing advanced understanding. 

The perceived historical roots of Humanism provided a convenient lineage for contemporary elites to assert legitimacy and continuity in their long-term plans. Thus, rather than being a benign philosophy dedicated to human progress, Humanism, in this interpretation, functioned as a subtle yet pervasive ideological front that actively facilitated the Watch’s concentration of power. It systematically dismantled individual autonomy and traditional societal structures to ultimately create a compliant and controlled populace. Polymaths engaging in research that directly contradicted dominant religious dogmas utilized the deliberate invention of an ancient past as a protective shield. By falsely attributing revolutionary ideas to fictional or deliberately misrepresented ancient sources, they artfully sidestepped direct confrontation with powerful religious and political authorities. Humanists adopted a similar strategic approach, cloaking their potentially subversive viewpoints within the perceived authority of purportedly ancient texts, thereby legitimizing their concepts while skillfully evading censorship.

It is contended that upon his departure from the Americas, Nezahualcoyotl embraced holy orders, formally entering the service of the papal court. During this period, he engaged in the widespread counterfeiting of antique ruins across the globe, thereby fabricating the necessary historical "proof" for his meticulously constructed narratives. Nezahualcoyotl consistently demonstrated polymathic genius across diverse fields including law, music, engineering, and cryptography, despite the technological limitations of his youth. His innovative work in architecture and governance unequivocally reflected profound ingenuity. Upon his relocation to Europe, particularly to Florence, he strategically leveraged newly available technologies to vastly expand his influence on a global scale, effectively transforming regional innovations into a worldwide cultural and intellectual agenda.

Alberti was famously described as possessing a tall and athletic physique, reputedly capable of leaping over a man’s head and throwing objects with exceptional accuracy over long distances. These physical attributes align remarkably with the capabilities often ascribed to a highly skilled secret agent. Despite his multifaceted talents, his only verifiable European sculpture remains a self-portrait medallion, which renders it challenging to ascertain his precise physical appearance solely from European historical sources. 

Across the recorded lives of all three figures—Alberti, Pachacuti, and Nezahualcoyotl—there exist several significant periods of unaccounted time within mainstream historical records. This convenient obscurity facilitated the overlapping of their identities. The central argument advanced here is that G was born in pre-Columbian Mexico. It is not believed that Alberti was genuinely born in Genoa in 1404, nor that he was raised in Venice. It is speculated that his mother’s identity remains deliberately obscured in European records because the Americas had not yet been revealed to the European public. His father’s exile from Florence is reinterpreted as a strategic cover-up, designed to mask G’s lack of a documented European past until 1428. His father, Ixtlilxochitl, is believed to have been an elite spy, and his mother was Matlalcihuatzin (sometimes spelled Matlalcihuatl). She was a princess from Azcapotzalco, daughter of Tezozomoc, the powerful Tepanec ruler. This mixed ancestry explains the unique synthesis of "Old World" and "New World" knowledge that G so conspicuously displayed. I believe she is the true reason why the Virgin Mary is immensely popular in the Americas. Her image often resonated deeply with indigenous cultures, particularly through localized apparitions, which provided a powerful symbol of motherhood, comfort, and a bridge between indigenous and the Watch’s beliefs. Ixtlilxochitl—or potentially his own father—referred to their unknown homeland as Aztlan, a "place of whiteness." This enigmatic description may have alluded either to snow or, alternatively, to the vast expanse of the Atlantic Ocean, which agents traversed during their strategic migration from Europe into the Americas. Plato’s fabled Atlantis is widely regarded as an allegorical narrative. The Acolhua elite, including Nezahualcóyotl’s Toltec family introduced slightly different phenotypic traits (e.g., sharper facial features, lighter skin tones).

Nezahualcoyotl is visually represented in the 16th century Codex of Ixtlilxochitl. A comparison of his prehispanic glyph with extant images of Alberti reveals undeniable similarities. This multifaceted individual—a philosopher, warrior, architect, poet, and ruler (tlatoani) of the city-state of Texcoco—is argued to have adopted dozens of aliases throughout his lifetime. Approximately a decade after the assassination of Ixtlilxochitl, G, who is explicitly stated not to be Mexica by origin, purportedly returned to his homeland to avenge his father’s death. G successfully reclaimed Texcoco with the crucial assistance of Ixtlilxochitl’s bodyguard, Itzcoatl, known as "Obsidian Serpent" (1380–1440), who would later become the ruler of Tenochtitlan. Obsidian, a distinct volcanic glass, is contended to be one of the Watch’s recognizable "calling cards," a recurring material consistently linked to their pervasive presence throughout history. A meticulous analysis of obsidian’s historical trajectory could, it is suggested, be instrumental in reconstructing numerous facets of the Watch’s intricate operations. Obsidian was prized for its ability to be fractured into extremely sharp knives and arrowheads, far exceeding the sharpness of high-quality steel surgical scalpels. To this day, obsidian remains in use by medical practitioners.

Obsidian Serpent and G are credited with establishing a new state religion for the Mexica people. This new spiritual framework saw them awaiting the fulfillment of a messianic prophecy that foretold the ultimate end of their civilization. This recurring pattern is observed in other cultures, where religious doctrines often function as metaphorical "land deeds," strategically employed across diverse societies. With G’s assistance, Itzcoatl initiated a native individual named Quilaztli to formally establish the Aztec identity. The Florentine Codex explicitly records Itzcoatl issuing an order for the burning of all existing historical manuscripts, citing that it was "not wise that people should know about the paintings." This is interpreted as a deliberate act of historical erasure, allowing the Watch’s spies to construct and enforce a state-sanctioned chronology. The traditional narrative recounts that Ixtlilxochitl's wandering family would discover their destined site, its location marked by an eagle prominently perched on a cactus, engaged in the act of consuming a serpent. Techotlalatzin and Ixtlilxochitl reportedly witnessed this symbolic eagle-and-serpent vision on what was then a small, marshy island in Lake Texcoco. This enduring image is now immortalized in Mexico's national coat of arms and flag, serving as a lasting symbol of this foundational spy myth. Texcoco emerged as the pivotal center of the Aztec Empire's Triple Alliance. It was home to an extensive library that, quite conveniently, did not survive its exposure to Spanish agents. G is considered the reason why the post-classic Aztec period exhibited essential cultural traits disseminated across vast swathes of the Americas, indicating a widespread imposition of their meticulously crafted cultural model. It is observed that many characteristics traditionally attributed exclusively to Aztec culture cannot, in fact, be said to be unique to Mexico. The same observation applies to the Inca. The Watch’s political influence is contended to have extended far south into the Americas, leading to conquests from Guatemala to the Pacific coast and northward into what is now San Diego.

Regarded as the most celebrated designer and architect of the prehispanic era, Pachacuti presided over the emergence of a distinctive new form of monumental buildings. After successfully consolidating his kingdom across the American continent, he is believed to have strategically relocated to Latin Europe to assume command of this expansive global spy network. It is proposed that G is the underlying force behind the remarkable linguistic uniformity of Roman languages—notably Italian, French, Spanish, Portuguese, and Romanian—all of which comprise words ultimately descended from Latin, suggesting a profound process of linguistic engineering. These linguistic groups were in constant competition for supremacy. For example, following G’s death, the French launched an invasion of Italy in 1494. Later, in 1499, Louis XII captured major Italian city centers but was subsequently repelled by Spain under Ferdinand V in 1503. Roman languages are spoken by over 920 million people as their native tongue, with an additional 300 million speaking them as a second language, primarily across the Americas, Europe, and Africa. Spanish alone, with 527 million speakers, surpasses Arabic, which has 422 million.

The Mole’s refinement of weapons manufacturing after G’s death utterly revolutionized warfare, fundamentally shifting the balance of power from traditional melee combat and fortified castles to artillery. This transformation rendered conflicts significantly deadlier and more decisive. This pivotal advancement reshaped the balance of power between nations, accelerating the pace of colonization, strengthening centralized states, and hastening the decline of feudalism. Beyond the realm of the battlefield, guns profoundly reconfigured hunting practices, law enforcement, and personal defense, thereby permanently altering the trajectory of global societies.

I think the Mole directly orchestrated the intentional weaponization of the plague. This individual, having been compromised by a rival faction or having navigated a strategic internal power struggle, deliberately introduced or exacerbated the devastating outbreaks. This act, along with the proliferation of firearms, served to profoundly destabilize existing power structures. Crucially, it also functioned to sever and redirect the Watch's established leadership lineage, thereby altering G’s long-standing familial line of control within the organization and establishing a new, dominant thread for the Mole's future operations.

Recent archaeological excavations have unearthed evidence suggesting the existence of an enormous Latin-Native American (proto-Hispanic) alliance, numbering in the hundreds of thousands. This finding, it is believed, could indicate that early conquistadors strategically allied themselves with agents of the Watch and their vast armies of Native Americans to conquer the continent under a single, unified structure. This stands as a testament to the Watch's remarkable capacity for forging powerful, and often unexpected, alliances. Disease immunity played a significant role in the emergence of modern-day Hispanics.

G wasn’t known as Pachacuti until approximately 1438. Upon his departure from the Americas, a devastating swarm of locusts reportedly decimated American crops. In 1449, Lake Texcoco flooded Mexico City. In 1450, a severe drought annihilated America's food resources, followed by four consecutive years of frost. Such profound cataclysms dramatically transformed the continent across multiple dimensions. This abrupt conclusion to the preceding period led to massive societal changes, which conveniently resulted in a widespread loss of knowledge concerning the former inhabitants and their achievements, including vital information about G’s family—another instance of strategic obfuscation. 

After his father’s murder, I assume young Nezahualcóyotl flees Texcoco by sea, guided south along the Pacific by Chontal sailors. Reaching the fractured Andes, he probably uses his Mesoamerican irrigation knowledge to transform Cusco’s valleys. Nezahualcóyotl began the Inca Empire by defeating the Chanca clan, transforming the Inca state from a small kingdom into a powerful empire. He reorganized the government, expanded military campaigns, and implemented administrative reforms, including the mit'a labor system. His conquests and infrastructure projects laid the foundation for the empire's rapid growth. Later, he sails north with Andean engineers and maize, returning to Mexico. Perhaps in the Valley of Mexico, he unveils advanced Andean techniques. Blending Inca discipline with Acolhua law, he founded the Aztec Empire—completing a poetic journey that began in Texcoco and transformed two worlds. In 1428, Itzcoatl and Nezahualcoyotl spearheaded a rebellion, leading to the destruction of Azcapotzalco and the formation of the pivotal Triple Alliance, which initiated extensive imperial expansion. His life story appears to serve as the foundational template for a multitude of historical cross-cultural biographies. He became the archetypal "man on a mission," the figure who achieves victory in battle and undergoes a profound, transformative return—a mythical hero narrative pattern initially identified in Freudian psychoanalysis, and in comparative mythology, termed the "hero's journey," which is presented here as a deliberately engineered narrative template.

Alberti’s European academic pursuits, significant accomplishments, periods of exile, and intricate family status appear to find echoes throughout both Native American historical timelines. The extensive collection of unfinished and deliberately altered works attributed to these figures has fueled considerable speculation regarding their true intentions and hidden whereabouts. These periods of historical obscurity were, it is posited, a necessary buffer, strategically orchestrated before his public emergence as a profoundly influential European figure. While advising individuals identified as "war criminals" to patronize the arts, these operatives simultaneously cultivated and trained intellectuals, painters, musicians, and sculptors to engage in a different kind of conflict—a war not of conventional armies, but of carefully constructed narratives and meticulously manipulated chronology. This recurring "philosopher-king" archetype, a leader embodying both intellectual and strategic prowess, appears to re-emerge periodically throughout history. Nezahualcoyotl, in one manifestation, pursued mastery within existing cultural paradigms, meticulously refining art, science, and philosophy, much like a quintessential Renaissance ideal. In contrast, Pachacuti, his alternate persona, transcended conventional traditions, radically reshaping established values akin to Nietzsche’s concept of the Übermensch. Both figures symbolize a profound form of transcendence: one perfecting the already established, the other revolutionizing it entirely. To streamline discussion and prevent confusion due to his numerous aliases, this multifaceted character can henceforth be consolidated under the codename "G". The letter G (sometimes found in the center of the Masonic Square and Compasses) stands for both “God” as the Supreme Architect and Geometry, the foundational science of architecture and universal harmony. A dual meaning that reflects a higher power governing the natural and moral laws of existence.

As a descendant of the revered Toltec ruler Quetzalcoatl (a cultural motif in Mesoamerica), Nezahualcóyotl’s image was idealized in art to reflect a "noble" or "divine" appearance. According to the Aztecs' remixed oral tradition, Quetzalcoatl's predecessors held significant political control over the Americas. Narratives concerning him often conclude with Quetzalcoatl "the feathered-serpent" journeying in exile across the Americas, establishing small communities, and bestowing upon them their respective names. This strategic narrative served to secure property rights worldwide, mirroring the function of many religious texts. The striking similarities between the archaeological site of Tula and the Maya site of Chichén Itzá are apparent. The Atlantean figure at Tula appears to represent Quetzalcoatl. Toltecs such as Ixtlilxochitl widely propagated the cult of Quetzalcoatl  (also known as Kukulkan in Yucatec and Q'uq'umatz in K'iche'). In the Americas, agents of the Watch became known as Toltecs through strategic local intermarriage. Like his son, Ixtlilxochitl held a deep appreciation for the arts and fine craftsmanship. Thus, the term Toltec came to mean "artisan." The Nahuan word "Tolteca" soon became synonymous with "who brings civilization," a clear designation for the Watch and its civilizing mission.

Humanism and the liberal arts, traditionally perceived as European Renaissance developments, are here argued to have originated with the cult of Quetzalcoatl in the Americas. Nezahualcoyotl subsequently introduced them to the Old World. These "Toltec" agents demonstrated polymathic genius across diverse fields including law, music, engineering, and cryptography. Nezahualcoyotl emerged as a pivotal proponent of Humanism in Europe, leveraging his extensive influence to standardize educational systems and globally disseminate this "remixed" knowledge. This suggests a transcontinental intellectual transfer, rather than an independent European genesis for the movement.

After the arrival of Quetzalcoatl, any major urban center in the Americas came to be designated as "Tollan," and its inhabitants were referred to as Toltecs. Toltec iconography and architectural styles are conspicuously present in northern Maya cities, suggesting a period of significant political dominance. Ruling lineages strategically reinforced their claims to power by asserting Toltec ancestry, thereby demonstrating the successful establishment of a new historical legitimacy. 

The Anales de Cuauhtitlan was initially composed in Nahuatl during the 16th century. Local accounts within this text describe Quetzalcoatl (here dually identified with the Inca Viracocha) at Tula. For Pachacuti, the divine intervention of Viracocha was profoundly pivotal in him gaining power in Peru, much as Quetzalcoatl’s mythic legacy shaped Mesoamerican rulership. This reveals how these deities embodied creation, order, and the intricate intersection of divine and political power in pre-Columbian societies. Pachacuti’s father was named Viracocha Inca, the eighth Inca ruler. Viracocha was also the name of the Inca god, and Quetzalcoatl share striking parallels as central figures in their respective mythologies. Both are revered as benevolent creators who shaped the world, humanity, and civilization itself, imparting essential knowledge, agricultural techniques, and codified laws. A particularly controversial similarity is the post-conquest Spanish depiction of both deities as "white and bearded" figures who mysteriously departed—Viracocha across the Pacific and Quetzalcoatl across the Atlantic—with a promise to return. This narrative, it is argued, was later strategically exploited. While this depiction may certainly reflect manipulation, the thematic overlap in their roles as civilizing forces and their profound cosmic significance (Viracocha and Quetzalcoatl both sky fathers) underscores their shared cultural importance. The figure referred to by researchers as "Uncle Sam" appears to support this interpretation, as he is prominently carved into La Venta Stela 3, with his distinctive aquiline nose frequently cited as possible evidence of foreign influence in the region. Some elite men, including rulers, were depicted with light beards or mustaches in codices (e.g., Codex Ixtlilxochitl), though full beards were rare among Nahuas. Nezahualcóyotl is sometimes shown with a wispy beard, indicating mixed ancestry. The average Nahua male was around 5'1"–5'3", while Nezahualcóyotl is recorded as tall..

Regions consistently became compromised and fell under the sway of this shadow network after their indigenous leadership could no longer perform essential societal functions. This was usually a direct consequence of widespread epidemics or other cataclysmic events, which effectively created a power vacuum ripe for the Watch’s influence. While historical human societies, in certain instances, were significantly more technologically advanced than others, these groups are not considered to be alien in origin.

Archaeological discoveries—such as shared motifs on pottery, consistent burial practices, and analogous temple structures—demonstrate the pervasive recurrence of symbolic elements across geographically distant cultures. Iconography, including depictions of serpent dragons, cosmic trees, or solar boats, appears in Mesopotamian, Egyptian, Mesoamerican, and Norse art, suggesting a universal cryptic grammar imposed by the Watch. Ancient texts like the Enuma Elish, the Rigveda, the Bible, and the Popol Vuh contain striking parallel creation, flood, and hero myths that point to shared historical roots. These converging lines of evidence support the idea that mythologies, rather than evolving independently, stemmed from a common ancestral narrative orchestrated in the ancient world.

TNC asserts that the practice of written history only truly emerged around AD 800, with reliable information scarce until AD 1000, and most recorded historical events actually occurring between 1000 and 1500 AD. The beginning of the Crusades, the arrival of the Vikings in the Americas (circa 1000 AD) and the legendary emergence or widespread memory of Quetzalcoatl (circa 950–1000 AD) occurred within the same general time frame. Norse longships often had dragon or serpent heads. This could connect with Quetzalcoatl. Many celestial events (e.g., eclipses attributed to ancient times) better align with 11th century sky configurations. Ancient” celestial records were retroactively projected back in time using medieval observations and falsely assigned to antiquity.

TNC makes some provocative claims about the Americas—particularly Mexico and California—being tied to a global power that he believes once spanned much of Eurasia and the Americas. Current scholars widely believe there was a Viking settlement in Greenland around 980 AD, providing a factual basis for early Norse-American contact. The oldest recovered boat in the world, the Pesse canoe (dating from 8100–7700 BC), was discovered in the Netherlands and was crafted from a hollowed tree trunk. Much later, reed boats appeared in geographically disparate regions including Iraq, Egypt, and East Asia. Although most Native Americans are not characterized by heavy beards and hairy bodies, there are reported groups who included individuals with these physical traits. These groups, in their physical appearance, were said to resemble Vikings more closely than Native Americans, a striking physical distinction that suggests a specific spy-lineage. The Aché people of Paraguay, for instance, are theorized to originate from elsewhere, as do the Southern Paiute, and the Guanches of the Canary Islands in Tenerife. Furthermore, some Polynesians in Melanesia—particularly in the Solomon Islands—retain blonde hair and light eyes. Additionally, genetic and archaeological evidence points to pre-Columbian contact between Polynesians and the Inca. 

Similar “paired expansions” are visible in the simultaneous growth of Polynesian navigation and Iberian oceanic exploration. Both relied on advanced hull designs, star maps, and wind-current knowledge that appear fully formed. This implies not independent innovation, but parallel deployment of maritime expansion strategies on opposite sides of the globe. Scientists are puzzled by the genetic code of particular Icelanders, which displays evidence of Native American women intermixing with Vikings centuries before Columbus’s voyages. This genetic evidence provides a powerful hint of early transatlantic contact, thereby establishing a plausible historical context for the Watch’s initial arrival in the Americas. 

To fully comprehend the pervasive influence of this intelligence cell, it is paramount to meticulously trace its potential lineage and operational methods, particularly through figures like Niccolò di Iacopo di Alberti. Most likely, Ixtlilxochitl was closely related to Niccolò, who was born in 1327. Niccolò, a pivotal figure in the world's burgeoning financial infrastructure through gold, became the exclusive banker to the papacy in 1362. He strategically managed and directed spies through a branch of his family's bank located in Avignon, France. Serving as co-director from 1369 and subsequently as sole director from 1372, Niccolò consistently expanded his financial interests, thereby augmenting both his personal wealth and his family's far-reaching influence. Beyond his formidable financial acumen, Niccolò was known as a generous and charitable man, pioneering patronage of the arts. This established a pattern that his descendants would later continue, intrinsically linking the family’s strategic financial power to its profound cultural influence. A continuity of philosophical stance is further evident in the figure of Quetzalcoatl, who, according to most written accounts, was a proponent of peace. However, he was forced into exile because, according to the historical account, he steadfastly opposed the widespread practice of human sacrifice, a custom many local populations desired to maintain. 

While it is crucial to avoid anachronistically projecting present-day ethical norms onto the past, this consistent opposition to human sacrifice highlights a continuous philosophical thread within this lineage. This suggests a deliberate effort by the Watch to shape societal norms through strategically positioned figures across diverse cultures and historical eras. Nezahualcoyotl's concept of the "Unknown of Everywhere" was, in this interpretation, the ultimate conduit for the introduction of monotheism, a unifying concept he introduced for the purpose of societal cohesion. The friars who documented Nezahualcoyotl’s life explicitly noted his non-support for the requirements of human sacrifice. He actively sought to convert the indigenous populations to his faith by fundamentally revamping their perspective on the inherent value of human life. The Maya, Inca, and Aztecs all held Quetzalcoatl in the highest regard. According to local traditions, he is credited with founding the city of Cuzcatlán in El Salvador.

Before the widespread emergence of modern self-consciousness, ancient human societies experienced authority as originating from external "divine voices"—commands perceived as auditory hallucinations emanating from gods or revered ancestors. Within this cognitive framework, the practice of human sacrifice may not have been merely ritualistic; it could have been a direct, compelled response to these hallucinated directives. Priests and rulers would have functioned as intermediaries, faithfully obeying what they believed to be unequivocal divine orders. The sheer scale and intense fervor of Aztec sacrifices—such as those performed at the Templo Mayor—strongly suggest a society still deeply enmeshed in the bicameral paradigm, where the demands of the gods were understood as literal and utterly inescapable. The conquistadors, products of a later, more introspective consciousness, perceived these acts as barbaric, failing to comprehend that for the Aztecs, sacrifice was not merely a religious duty but an existential necessity—the sole means of preserving cosmic order when the compelling voices of the gods still governed the mind. The ultimate collapse of these sacrificial practices under Spanish rule can thus be interpreted not solely as cultural suppression, but as the violent imposition of a new, self-reflective mode of thought upon a fundamentally bicameral world.

Across the conventionally dated timeline, various civilizations engaged in human sacrificial practices: the Sumerians, Egyptians, and early Chinese dynasties (such as Shang, 1600–1046 BC) performed sacrifices of servants or war captives for royal burials. The Canaanites and Phoenicians (1500–300 BC) offered children, notably to deities like Baal and Moloch. In South Asia, Vedic rituals (circa 1500 BC) incorporated actual human offerings. The Celts (500 BC–100 CE) are believed to have ritually killed war captives. The Carthaginians reportedly continued child sacrifice until their destruction by Rome in 146 BC. In the Americas, the Maya (250–900 CE), Aztecs (until 1521 CE), and Inca (until 1533 CE) ritualistically sacrificed humans to sustain their gods and the cosmos. Again most dates traditionally assigned to antiquity (e.g., 500 BC, 2000 BC) are treated in this work as symbolic or forged projections into a fabricated past. In this model, most of recorded history begins in the 11th century, and prehistory is associated with the Dark Ages.

We often judge such acts of sacrifice as either noble or barbaric, yet history shows they were almost always framed as service to a higher will. During 15th century, the Spanish Inquisition justified torture and execution as purifying souls for the glory of Jesus, while the Ottoman Turks waged holy war under the banner of Allah. In both cases, leaders and followers interpreted their inner drives and cultural imperatives as the literal voice of the Lord—each convinced they were instruments of a singular, ultimate truth, and that their sacrifices, however brutal, were sanctified by the deity they served.

Certain Polynesian cultures (up to the 1700s) and African kingdoms (like Dahomey, until the 1800s) also engaged in human sacrifice. The general decline of these practices signifies a profound shift away from the raw, externalized commands of the bicameral mind towards more internalized forms of societal control. These shifts were frequently orchestrated or leveraged by the Watch to consolidate power and shape new societal norms. While these practices largely ceased globally by the 19th century, with isolated instances persisting into the early 20th century, this historical trajectory suggests the Watch's continuous adaptation in guiding human behavior across millennia.

Following G's death, the Watch strategically exploited the remixed historical narratives surrounding the prophesied return of the Quetzalcoatl archetype. This calculated manipulation was used to convince the Aztecs that Hernán Cortés was a divine emissary, thereby facilitating the Spanish colonial agenda of the 16th century. Quetzalcoatl was mythically described as an older man who would not personally return but would dispatch representatives to pass judgment on those inhabiting the land from which he was exiled. The Aztec accounts described this returning figure as arriving from across the ocean, clad in a shiny suit (interpreted as Roman armor), and accompanied by four men—a description that eerily matches Cortés and his entourage. Exploration and colonial policy accelerated dramatically under Latin influence, while earlier agents had reportedly sailed to Mesoamerica, interacting with Olmec sites such as San Lorenzo, Takalik Abaj, Izapa, Teopantecuanitlan, and even reaching Honduras.

The Quetzalcoatl narrative, it is suggested, was covertly inserted as a top-secret "lever," intentionally pulled by the Mole to facilitate territorial expansion. Upon his arrival in Tenochtitlan with a substantial army in 1502, Cortés was peacefully received by Montezuma II. While Jaynes did not say that conscious individuals are inherently more evil, he argued that consciousness allows for a level of premeditation, deceit, and self-serving malevolence that the bicameral mind, being command-driven and non-self-aware, was structurally incapable of. In his theory, the breakdown of the bicameral mind was the price of civilization, but it introduced both the glory and horror of full human consciousness.

Montezuma II bestowed upon the Spanish lavish gifts of gold, thereby enticing them to plunder vast amounts of the precious metal. Cortés subsequently took Montezuma II hostage within his own palace, demanding a substantial ransom as tribute to the Roman Emperor. Fast-forwarding in time, Cortés later murdered one of Nezahualcoyotl's grandsons, strongly suggesting that G's family was double-crossed by the very spy network they had established—a common pattern of betrayal observed within intelligence organizations. It is virtually impossible for an operative to maintain a traditional family as an asset while constantly relocating and assuming new identities. TNC argues that many of the so-called "Spanish" conquistadors were actually Cossack military leaders from the Eurasian steppe. They suggest that the name "Cortés" could be a distorted version of a Turkic title, possibly linked to "Khort" (a Cossack-associated term).

Following the fall of Tenochtitlan, most of G's children (those who did not resist the Spanish) intermarried with the Spanish elites such as encomenderos, peninsulares (Spanish-born), and criollos (American-born Spaniards). Some were even enlisted alongside Latinized Tlaxcalteca auxiliary troops, and Aztecs actively participated in all subsequent campaigns of native conquest. Their culture and language continued to proliferate during the colonial period as Aztecs established new settlements, demonstrating the Watch's persistent influence through their descendants. By the 16th and 17th centuries, Nezahualcóyotl’s lineage had fully integrated into the Latin colonial aristocracy.

It appears that the Aztec Calendar intricately describes the connection between war cycles, economic supremacy, and the political dimensions of world leadership. The Watch, it is believed, was meticulously aligned with the "long count" of these cyclical patterns. Cataclysms are contended to be a natural and inevitable outcome of the extended global system cycles. Pandemics, from this perspective, are interpreted as systemic decisions that punctuate the trajectory of the Watch’s operations at regular intervals. They are integral to an open-ended process directed towards establishing a worldwide social order, meticulously orchestrated by the "whispering dagger" of every successive generation. 

Gregg Braden used the Mayan calendar to develop his "Fractal Time" theory that proposes that time operates in repeating, cyclical patterns, much like fractals in nature, where similar designs recur at different scales. He states that by recognizing these historical and cosmic cycles, we can anticipate future trends and understand present conditions, as past events are not merely repeated but often amplified in subsequent cycles. However, Braden emphasizes that these cycles are not deterministic; instead, they present "choice points" where individuals and humanity can consciously alter the outcome, allowing for the possibility of positive transformation rather than a mere re-enactment of the past. 

One might question whether the universe and all its existence have recurred in a fractal-like manner. If this is the case, can any intervention be made, or will it continue to recur endlessly across time or space? It is probable that the truth lies somewhere in both interpretations. All the supposedly lost ancient knowledge from the Byzantines was conveniently "used" to explain why this knowledge "magically" reappeared during the Renaissance—a classic cover story.

The Watch’s relentless pursuit of power, legitimacy, and control is fundamentally understood as an essential, protective rationale, enabling them to exert the necessary guidance for humanity’s long-term survival, directly aligned with G’s grand design. The Watch operates to ensure humanity's enduring survival, thereby facilitating modernity and continuity through a deep-seated, archaic imperative for dominance and preservation. Their function transcends mere manipulation; it is a more complex role: a necessary, albeit morally ambiguous, stewardship of human evolution. Much like biological evolution, the Watch is inherently violent because its operations unfold through the brutal mechanisms of natural selection, where survival frequently hinges upon the demise of the less adapted.

It is asserted that the majority of humans remained hunter-gatherers until the epoch of G, implying that widespread civilization truly commenced with the advent of literacy. The burgeoning capacity to articulate language on paper not only propelled advanced seafaring capabilities but also simultaneously facilitated the Watch’s expanding control over information. This meticulously orchestrated Age of Discovery involved the controlled release and strategic utilization of geographic intelligence to achieve specific geopolitical outcomes, sharply contrasting with the general suppression of other forms of advanced knowledge that might otherwise undermine their established power structures.

The conquest of the Aztec and Inca empires is viewed as a catastrophic collision between two fundamentally distinct modes of human consciousness. Agents, operating under a modern, introspective self-awareness, encountered civilizations that may still have been partially in a state where authority was perceived as originating from external divine voices (gods or ancestors) rather than through internal reasoning. The Aztec emperor Moctezuma’s initial indecision, interpreted as divine signs from omens and deities, and the Inca Atahualpa’s profound inability to grasp Spanish deceit, both reflect a persistent bicameral reliance on externalized command. Conversely, figures like Cortés and Pizarro, driven by individual ambition and ruthless cunning, expertly exploited this perceptual chasm, systematically dismantling empires whose leadership was psychologically unprepared for the Spaniards' relentless, self-directed agency. The resulting collapse can thus be understood not merely as a military or political defeat, but as a metaphysical unraveling—the bicameral mind, unable to reconcile the invaders' autonomous rationality, fractured under the immense pressure of a new, alien form of consciousness.

Crucially, however, these seemingly self-serving objectives of the Watch were often intricately intertwined with, or even fundamentally subservient to, a deeper, overarching protective rationale. G held the conviction that solidifying his own authority and establishing stable societal frameworks—even when achieved through deliberate fabrication—constituted the most effective, and perhaps the sole, viable means to steer humanity away from self-destruction and ensure its long-term survival. His absolute control, though undeniable, was thus viewed as a necessary stewardship in the face of profound and existential historical threats. He genuinely believed that he was guiding humanity for its ultimate well-being. The ultimate vision for this meticulously designed future is that of a benevolent dictatorship, one meticulously controlled by the grand spymaster of each successive age.

The surging wave of literacy, powerfully driven by the invention of the printing press, fueled an unprecedented demand for books, thereby facilitating the widespread dissemination of G's 'omni-myth' across hundreds of urban centers by the conclusion of the Renaissance. The mass production of texts also likely fostered the development of self-awareness, as the laborious hand-copying method could no longer meet the burgeoning demand for information. The emergence of the first newspapers soon opened an entirely new avenue for conveying up-to-date intelligence directly to the public. 

The Watch likely exercised significant control over the qualifications of stonemasons and meticulously managed their interactions with both authorities and clients. The members of the Mole’s various expeditions, often referred to as "conquistadors," are here posited to have initially been construction workers and skilled artisans, suggesting a purpose far more organized and deliberate than mere conquest. Indeed, historical accounts note that Cortés's men were utterly awestruck by the grandeur of Aztec cities; they reportedly felt as if they were dreaming. In a letter addressed to the Latin monarch, Cortés explicitly stated that Tenochtitlan was as vast as Spain's most prominent cities, reportedly five times the size of Henry VIII’s London. Although precise population figures are unavailable, the city's inhabitants have been estimated at between 200,000 and 400,000, which would have placed Tenochtitlan among the largest cities in the world at that time, potentially rivaled only by Beijing among contemporary urban centers. Pachacuti is widely suspected of having designed Machu Picchu, which further showcases his consistent influence on monumental architecture across continents. Beyond Machu Picchu, Pachacuti is credited with the strategic urban planning and comprehensive expansion of the Inca capital, Cusco. He transformed it into a city meticulously laid out in the shape of a panther, complete with sophisticated terraced agricultural systems and advanced water conduits. 

His visionary scope also extended to the construction of Sacsayhuaman, a massive fortress-temple complex characterized by colossal interlocking stone walls that demonstrate unparalleled engineering precision. Similarly, only his innovative aqueducts does exemplify not Nezahualcoyotl's architectural brilliance but also by his renowned pleasure gardens and botanical reserves, which featured intricate hydraulic systems, artificial lakes, and elaborate palace complexes, earning him the distinguished title of a 'poet-king' and a master urban planner. These monumental feats underscore their profound understanding of mathematics, engineering, and aesthetics, reflecting the very principles of design and harmony so passionately championed by Alberti.

This overarching entity controlled the largest urban centers in the pre-Columbian Americas. Nezahualcoyotl significantly advanced the field of engineering, incorporating innovations such as earthquake-proof masonry, the creation of artificial lakes, sophisticated fountains, pressurized water systems, extensive roadways, and elaborate terracing. It is observed that the hierarchical structure of many modern societies retains the three distinct grades of his craft guilds, hinting at the enduring organizational framework he imposed. Once again, Alberti’s conception of the architect’s role was primarily as a designer. Unlike Brunelleschi, he showed no interest in the physical aspects of construction, delegating the practicalities and the direct oversight to a diverse network of specialized agents.

The comprehensive analysis of this hidden intelligence unit and its pervasive influence throughout the annals of history is profoundly informed by G’s revolutionary work on linear perspective, particularly as articulated in his seminal treatise De pictura (1435). Just as Alberti formalized the mathematical laws for rendering three-dimensional space onto a two-dimensional surface, thereby creating an unprecedented sense of realism and depth in art, the aim here is to apply a similar "perspective" to the complex, multi-layered narrative of the Watch. G’s system, which meticulously utilized geometric principles to construct a coherent and seemingly objective visual reality, serves as a powerful allegorical framework for comprehending how the spies systematically constructed and disseminated subversive "perspectives" of history. His strategic use of concentric circles to create depth and three-dimensionality in painting, and his distinct preference for central plans in architecture to embody harmony and divine proportion, can be viewed as a profound metaphor for this espionage network’s systematic approach to shaping societal perceptions and imposing a "harmonious" and controlled historical narrative. By consciously adopting an "Albertian perspective," the objective is to transcend a superficial, two-dimensional understanding of historical events and to discern the underlying "lines of force" and "vanishing points" that unveil the Watch’s deliberate design. This unique approach enables a more refined vision of their operations, facilitating the identification of concealed structures, the discernment of intentional distortions, the tracing of interconnected narratives, and the ultimate unveiling of the "invisible architects." Just as G’s principles illuminated the underlying mathematical order within visual reality, the goal here is to expose his hidden organizational structures and operational methods, as they lie beneath the superficial veneer of conventional historical accounts. Alberti's work, which facilitated a "realistic" depiction of the world, paradoxically leads to a "perspective" that inversely highlights how his interventions created a "false sense of reality." This involves recognizing instances where history appears "warped" or "misdated," akin to a distorted perspective in a painting, thereby exposing deliberate manipulations rather than organic historical developments. Alberti’s profound focus on the harmonious interrelation of all constituent parts prompts an examination of how seemingly disparate historical events, figures, and mythologies are, in fact, intricately interconnected threads woven into a coherent, overarching "omni-myth." This allows for a more refined and nuanced understanding of their pervasive influence. Just as G, the architect and designer, was distinct from the hands-on craftsman, this perspective emphasizes the pivotal role of the Watch as the unseen architects behind historical narratives, operating through a multitude of "proxies" and "aliases." It becomes tragically clear that after G's death, he himself became a "proxy" for a subsequent faction, his vast achievements re-attributed and re-contextualized to serve their own ongoing narrative of historical revisionism. This interpretive framework provides a clearer lens through which to discern the Watch's guiding hand, rather than mistakenly perceiving fragmented events as independent occurrences. In essence, by applying Alberti’s rigorous, systematic approach to perspective—not merely as a visual technique but as a philosophical stance on the very construction of reality—the aim is to achieve a more penetrating and refined understanding of his historical "designs" and their continuous, persistent efforts to shape human civilization.

G is presented as the first true Humanist, who swiftly expanded his retinue of spies, often masquerading as artisans, who garnered their wealth from the courts of the princes and lords of their era. His sole known sculpture is a self-portrait medallion, which is sometimes attributed to Pisanello. A comparable legacy of architectural achievement manifested in Venice through the highly talented Bellini family and their influential in-law, Mantegna. Alberti is subtly depicted within Mantegna's Camera degli Sposi frescoes, where a figure clad in crimson is shown whispering in the ear of Mantua's ruler—a veiled representation of his pervasive influence. This individual is also associated with Christian Rosenkreuz. As a master builder, G, his father—or potentially his grandfather—is interpreted as the allegorical pioneer of the Proto-Masonic Order of the Rose Cross (Rosicrucians). They emerged concurrently, in the same region (Germany), with Johannes Gutenberg’s transformative invention of the printing press. This represents a pivotal historical convergence that seamlessly united two powerful and transformative movements: the rise of esoteric fraternal traditions and the burgeoning democratization of knowledge. Consequently, the English word "God" itself possesses Germanic roots, derived from the Proto-Indo-European root ǵʰu-tó-m. The Rosicrucian origins of Freemasonry are documented in the Old Charges, which date back to the Regius Poem of the Spanish Inquisition. This powerful institution was financially supported by Queen Isabella I of Castile and King Ferdinand II of Aragon, the very monarchs who sponsored Christopher Columbus’s voyages (1492–1504) to set sail, thereby directly linking the Watch’s influence to the monumental Age of Exploration.