This May, we’re gathering in Sedona, Arizona for three days of deep conversation, live presentations, and real connection around one of the most important questions of our time: What do we really know about the ancient world?
Quest for Ancient Civilizations brings together the world’s leading researchers, authors, and explorers including Randall Carlson, David Hatcher Childress, Billy Carson, William Henry, Praveen Mohan, and more, all under the red rocks of one of the most powerful landscapes on the planet.
May 1–3, 2026.
Comment “Quest” for ticket info.
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The interlocking stonework visible at Sacsayhuamán and Cusco in Peru has a counterpart at sites distributed across the entire surface of the planet - and Randall Carlson argues the similarity is too specific and too consistent to be explained by independent parallel development.
What his own decades of research and study have convinced him of is the existence of a global builder culture operating across at least 4,000 to 5,000 years within the historical framework - groups of highly skilled builders working not from locally developed traditions but from a shared template. The same jointing techniques, the same proportional systems, the same approach to fitting massive stones without mortar appear at sites separated by entire oceans. As data continues to accumulate from ancient sites worldwide, Randall finds the case for a common underlying tradition becoming progressively harder to dismiss. The builders were not isolated. They were connected - and whatever connected them has been hidden in plain sight on the walls of monuments that have been standing for millennia.
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Cassie Coppersmith frames the current moment in alternative history research with genuine optimism. Technology is advancing at a pace that is compressing the timelines on discoveries that would previously have taken generations to unlock. The decipherment of the rongorongo script of Easter Island - one of the last undecoded writing systems in the world - is something she considers a realistic possibility within the next decade, driven by AI pattern recognition capabilities that simply did not exist until recently.
The broader point she makes is about the value of the conversation itself. Not every discovery will be provable. Some will remain frustratingly out of reach regardless of how sophisticated the tools become. But the fact that people are debating online whether a second Sphinx exists - genuinely engaging with the question, arguing about the evidence, forming opinions based on satellite radar data - is, in her view, exactly the kind of intellectual culture worth cultivating. It is a far better use of collective human attention than the alternative.
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Across ancient sacred sites worldwide, Jason Young Stiles identifies a consistent pattern that he argues is too precise and too repetitive to be coincidental. Location is the first element. These sites are placed on ley lines - the magnetic grid lines that criss-cross the Earth's surface - and specifically at the points where those grid lines intersect. At those intersections, a natural amplification effect occurs, producing what Jason describes as a vortex of scalar longitudinal electromagnetic energy. Building a temple on that point does not simply situate a structure at an energetically active location. It amplifies what is already there.
The second element is the consistency of construction across cultures and continents - the materials chosen, the geometry employed, the proportional systems applied. These choices are not aesthetic. They are functional, selected specifically to interact with and focus the energy present at the site. The pattern connecting these sites to each other, and the further connection Jason draws between Earth's ancient civilisations and civilisations from beyond - expressed through the principle of as above, so below - suggests to him a shared knowledge base operating across the ancient world that went far beyond what isolated cultures could have independently developed.
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The question of what the second Sphinx's head might look like is one Billy Carson finds genuinely compelling - and genuinely unanswerable at this stage. A lion, a man, a ram, or something else entirely are all possibilities, and without physical access to the structure, any answer is speculation.
What makes the question more interesting is what we already know about the existing Sphinx. The evidence strongly suggests it was recarved at some point - a larger, earlier face reduced to the smaller human face visible today. If the same principle applied to a second Sphinx, the head it currently presents may not be the head it was originally given. Billy notes with characteristic dry humour that Zahi Hawass will probably be the one to officially discover it first regardless - but the underlying question of what face looks back from that second structure, assuming it exists, is one worth sitting with.
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Dan Richards applies a sceptic's framework to a question that sceptics tend to dismiss without running the actual logic. If you accept the premise that life exists somewhere in the universe - a position most scientifically literate people hold - then you have already accepted that civilizations have arisen elsewhere. The question becomes where the nearest one is most likely to have been. Dan's argument is that Mars, sitting directly adjacent to the planet that produced life and harbouring organisms like tardigrades that could survive interstellar transit, is statistically a far stronger candidate for a prior civilisation than any randomly selected planet in a distant solar system. The dismissal of the Mars hypothesis is not driven by probability. It is driven by discomfort.
He applies the same logic to phenomena like ley lines and crystals. The standard sceptical response is to label these as woo and move on. But the cross-cultural universality of crystal use across every human civilisation that has ever existed is itself a data point that demands an explanation. When every independent culture on Earth gravitates toward the same materials independently, the rational question is not whether that pattern is real - it clearly is - but what it means.
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Billy Carson ran a social experiment - spending an hour tracing the accounts of people who liked and commented positively on his content. What he found was striking. The majority had no posts of their own, private accounts with a handful of uploads, or no profile picture at all. These are not disengaged people. They are deeply engaged people who have not yet found the courage or the context to speak publicly about what they are privately interested in.
The implication is significant. The audience for this material is far larger than the visible metrics suggest. For every person actively creating and sharing content about ancient history, suppressed knowledge, and alternative perspectives, there is a much larger number absorbing it silently - inspired enough to engage, but not yet ready to step into their own truth publicly. Billy's argument is that the solution is not to reach those people with better content. It is to have more people model what it looks like to speak openly - because every additional voice that does so lowers the threshold for the next one, and the cumulative effect of many small contributions becomes something much larger than any individual piece of the puzzle.
Comment "watch now" to catch up on all the action you missed at Quest for Ancient Civilizations in Sedona this past weekend.
Dan Richards identifies a strategic problem that the alternative history community has not yet solved. Content that resonates with existing believers generates views, revenue, and engagement - but it does not move the needle with the people who most need to be reached. Viral clips and short-form video are effective at reinforcing what the converted already believe. They are not effective at persuading the sceptical majority that has never been presented with this material in a form they can take seriously.
The internal fragmentation compounds the problem. The alternative community holds a wide range of views - on Atlantis, on non-human intelligence, on ancient technology - and the disagreements between those positions are real. But Dan's point is that those disagreements, aired publicly, make the community look like a herd of cats to any outside observer trying to assess its credibility. The more productive frame, he argues, is to recognise the common ground - and the common adversary. Whatever internal differences exist, every researcher in this space is approximately the same distance from being dismissed or smeared by the institutional gatekeepers. That shared vulnerability is the argument for strategic unity over factional point-scoring.
Watching @4biddenknowledge speak was interesting. It’s no secret he and I disagree on many things, but I learned from his presentation, and I think he learned from mine. This is how we advance. @questforancients
Quest at Sedona is LIVE - from 10am MST - 2nd & 3rd May. Comment "Wach Now" to catch the action on the FREE Livestream
The relationship between ancient peoples and what Hugh Newman calls the elemental realm - the beings known across different traditions as fairies, gnomes, sprites, and related entities - was not, in his reading, mythological decoration. It was a practical and daily form of communication with nature, embedded in ordinary life in ways that institutional Christianity systematically dismantled. The suppression of that tradition went hand in hand with the suppression of psychic development in children - two aspects of the same project of severing the human relationship with the non-ordinary dimensions of the natural world.
Hugh acknowledges that this sounds unusual to a modern audience. Then he offers his context. He lives next door to Stonehenge. There is a burial mound fifty yards from his front door. Poltergeist activity is a recurring feature of daily life in that environment. When you inhabit a landscape saturated with that kind of presence, the elemental realm stops being an abstract concept and starts being something you encounter. What the ancient world built its relationship with nature around, Hugh argues, was real - and the absence of that relationship in contemporary culture is not progress. It is a loss.
