Lake Guatavita, Cundinamarca, Colombia

Lake Guatavita is a small, circular lake nestled in the Andes mountains of Colombia, near the town of Sesquilé, about 57 kilometers northeast of Bogotá. It sits at an elevation of around 3,000 meters (9,800 feet) and spans roughly 19.8 hectares (49 acres).

What makes Lake Guatavita truly fascinating is its deep connection to the legend of El Dorado. According to Muisca mythology, the lake was a sacred site where the newly appointed chief, or zipa, would cover himself in gold dust and dive into the lake as an offering to the gods. His people would then throw gold and precious objects into the water—a ritual that sparked the imaginations of Spanish conquistadors and treasure hunters for centuries.

The lake’s origins were once thought to be volcanic or meteoric, but it's now believed to have formed from the collapse of underground salt deposits, creating a sinkhole. Today, Lake Guatavita is a protected ecological and cultural site, drawing visitors for its natural beauty, historical significance, and the enduring allure of its golden legend.

Entrance to Lake Guatavita

Park plan: Entrance Ticket Office Administration Parking Cusmy Boquete (This area of ​​the park has restricted access) Lookout 1 Lookout 2 Lookout 3 Bohio Exit

Kusmy (Ceremonial House) «The Kusmuy is a body, a reflection of the world, of the territory, where each element fulfills a function. Likewise, home is the school where around the fire, we listen to the words that are shared in the fire of our hearts. The home is the place where we build ourselves as people who care for and preface the great work. Do you know how to listen with heart in your home? Are you open to listening to the heart of your home?»

The Kusmy The Kusmy, also spelled Qusmuy, is a ceremonial house central to the spiritual and communal life of the Muisca people of Colombia. These sacred spaces are used for rituals, storytelling, healing practices, and the sharing of ancestral knowledge. They're often part of a larger ceremonial complex that may include a temazcal (sweat lodge), medicinal gardens, and spaces dedicated to women and water. One example is the Kusmy Jari Saya—also known as the Healing House—at the spiritual center Nuevo Amanecer. It was built gradually through community effort and spiritual guidance, and it has welcomed people from across Colombia and beyond. Another Kusmy is located in the Muisca Resguardo of Sesquilé, where visitors are invited to light the ceremonial fire and participate in traditional practices. These houses are more than just physical structures—they’re living embodiments of Muisca cosmology, where the past, present, and future are braided together through ritual and memory.

At the center of the Kusmy rests a sacred axis supported by four wooden columns At the center of the Muisca Kusmy—the ceremonial house—rests a sacred axis supported by four wooden columns, each aligned with the cardinal directions. This design is not merely architectural; it’s a profound expression of Muisca cosmology. The columns symbolize the four winds released by Chiminigagua, the primordial force who brought light into the world by sending condors to the corners of the Earth. This central space becomes a cosmic navel, where the vertical and horizontal planes of the universe intersect. The vertical axis connects the underworld, Earth, and heavens, while the horizontal plane—defined by the four columns—anchors the community within sacred geography. It’s here that the ceremonial fire is often lit, representing Sua (the Sun), and rituals are performed to maintain harmony between the human and spiritual realms. The structure mirrors the Muisca understanding of time and space as cyclical and relational. The four directions are not just spatial—they’re temporal, seasonal, and spiritual markers. The Kusmy thus becomes a living calendar, a compass, and a temple all in one.

Panorama of the interior of the Kusmy Inside the Muisca Kusmy—the ceremonial house—a rich tapestry of spiritual, communal, and healing activities unfolded, deeply rooted in their cosmology and reverence for nature. Some of the key activities included: Ritual gatherings and offerings: The Kusmy served as a sacred space for making offerings to deities like Chiminigagua, Sua (the Sun), and Chía (the Moon). These rituals often involved music, chants, and the ceremonial use of tobacco and coca leaves. Healing ceremonies: Guided by traditional healers, the Kusmy was a place for spiritual and physical cleansing. Practices included herbal medicine, energy alignment, and sacred steam baths (temazcal), often performed in adjacent spaces but spiritually anchored in the Kusmy. Weaving and storytelling: Weaving workshops were held as both a craft and a spiritual act, symbolizing the weaving of time, memory, and identity. Elders and spiritual leaders shared oral histories, myths, and teachings to pass down ancestral knowledge. Chunzua gatherings: These were communal dialogues where participants shared thoughts and reflections in a circle, often accompanied by music, chicha (a fermented corn drink), and the chewing of hayo (coca leaves), fostering unity and collective wisdom. Ceremonial fire rituals: At the center of the Kusmy, a fire was lit to represent the sun and life force. It was the focal point for many ceremonies, aligning the community with cosmic rhythms. These activities weren’t just cultural—they were cosmological acts that maintained harmony between the human world and the sacred forces of the universe.

«"Nothing is more terrible for men and for peoples than not having a face, not having an image, not having that important part that defines us, that characterizes us, that allows us to identify ourselves and gives us a seal like other men and other peoples" Antonio Grass»

A day among the Muiscas The daily life of the Muisca people was deeply intertwined with nature, community, and spirituality. Living in the highlands of what is now central Colombia, they developed a sophisticated agrarian society supported by trade, craftsmanship, and ritual. Here’s a glimpse into their everyday world: Agriculture was central: The Muisca cultivated maize, potatoes, quinoa, beans, and various tubers using terracing and irrigation. They also grew cotton and coca, both of which had ritual and practical uses. Craftsmanship thrived: They were master goldsmiths and potters. Gold wasn’t currency—it was sacred. They created intricate votive offerings called tunjos, often depicting humans or animals, used in religious ceremonies. Trade networks flourished: The Muisca traded salt (extracted from brine springs), emeralds, textiles, and food with neighboring peoples. Salt was so vital that they were sometimes called the “Salt People.” Social structure was organized: Their society was divided into confederations led by rulers like the zipa and zaque. Inheritance often followed the maternal line, and women held important roles in both economy and ritual. Spirituality infused daily life: From planting to weaving, every act was done with intention and gratitude. Ceremonies honoring the sun (Sua), moon (Chía), and creator (Chiminigagua) were common, often held in sacred spaces like the Kusmy. Community and storytelling: Elders passed down knowledge through oral tradition, and communal gatherings were held for music, dance, and reflection. These weren’t just social—they were cosmological acts of balance and remembrance. The Muisca lived with a sense of reciprocity—with the land, the cosmos, and each other. Their daily life was a rhythm of work, worship, and wisdom.

A look at our forests and moors The Muisca people lived in a region of the Colombian Andes known as the Altiplano Cundiboyacense, a high plateau nestled between rugged mountains, misty forests, and vast páramos—moorlands unique to the northern Andes. These páramos, like the Sumapaz and Chingaza, were more than ecosystems—they were sacred landscapes. The Muisca believed these moors were the dwelling places of spirits and deities, and many of their most important lakes and springs were considered portals to the divine. For instance, Laguna de Ubchiqua, whose name means “the place to go to listen to the advice of the Grandmother-Mountains,” was a site of deep spiritual resonance. The forests surrounding these moors were rich in biodiversity and provided the Muisca with medicinal plants, building materials, and food. These woodlands were also woven into their cosmology—trees were seen as living beings, and certain groves were used for rituals and offerings. The páramos themselves are ecological marvels, home to unique plants like the frailejón, which captures water from the mist and helps regulate the region’s hydrology. These moorlands are crucial water sources, feeding rivers that sustain millions, including the Bogotá savanna where the Muisca thrived. So, the Muisca didn’t just live in these landscapes—they lived with them, in a relationship of reciprocity, reverence, and deep ecological knowledge.

Muisca Country Before the Spanish arrived in the 16th century, the Muisca Country—Muysca Shie in their own language—was a vibrant, highly organized civilization nestled in the Altiplano Cundiboyacense, a fertile highland plateau in the Eastern Andes of present-day Colombia. The Muisca lived in harmony with a landscape of páramos, lakes, and valleys. These weren’t just physical features—they were sacred. Lakes like Guatavita, Iguaque, and Tota were portals to the divine, and the moorlands were seen as the womb of the Earth, where water and life were born. Rather than a centralized empire, the Muisca formed a confederation of chiefdoms, each ruled by a cacique. Two main leaders stood out: The zipa of Bacatá (modern Bogotá), who ruled the southern territory. The zaque of Hunza (modern Tunja), who governed the north. A third figure, the iraca of Sugamuxi (Sogamoso), served as a spiritual leader and guardian of the Temple of the Sun, the most sacred site in Muisca religion. The Muisca were expert farmers, cultivating maize, potatoes, quinoa, and cotton. They practiced terraced agriculture and revered the land as a living being. Their economy was bolstered by salt mining, emeralds, and long-distance trade, earning them the nickname “The Salt People.” Their society was guided by a cyclical calendar, priest-astronomers (xeques), and a cosmology that saw time, space, and spirit as interwoven. Gold was not currency—it was sacred, used in offerings like the famous Muisca raft, a golden votive representing the zipa’s initiation ritual on Lake Guatavita. The Muisca lived in circular wooden houses arranged around ceremonial plazas. They held rituals aligned with lunar and solar cycles, honored deities like Chiminigagua, Sua, and Chía, and passed down knowledge through oral tradition, weaving, and music. In short, Muisca Country before the Spanish conquest was a world of balance, beauty, and sacred rhythm—a civilization that saw no separation between the material and the spiritual, the human and the natural.

Creator Principle «Life originates in thought, before anything can manifest. This is why we must be careful with our thinking. If we think with love, we will be creators of a dream with truth, that is integrated with the creative force that governs this world. Are you the owner of your thoughts?»

Guayacan (Tabebuia chrysantha) «Distractors are every step of the way. Being focused on the thought and the word gives us the strength to sustain our dreams. Confusion-appears_when pride in our pretensions takes us away from fire or spirit. Just as the guayacan sustains the world - thought - being centered allows us to find our way with the heart. Do you follow the path of the heart on the path you travel?»

Walking towards the lake

The Gap «Dorado’s legend awoke the ambition for the treasures that were believed to lie at the bottom of the lagoon; the gap -where we are- is the product of several attempts to drain it. The first was unsuccessfully done by Captain Lazaro Fonte. Hernan Peréz de Quesada managed to lower his level and obtained few gold objects from the shores. Later Antonio Sepulveda failed in his attempt, as did 12 miners from the "Real Mariquita" in 1625 and Colonels Hamilton and Campbell in 1832. Around 1900 it was given the character of a quarry, and from there material was extracted to build the roads of Sesquilé.»

Desecration «The disturbance of order. When we violate our life with rages, fights and envy we bring disease to our body, cutting off its creative energy. We make our mission as protectors of life impossible, thus breaking an order, often hurting people who appreciate us with our attitude. Remember that to desecrate is to violate and destroy.»

Going up towards viewpoint 1

Current Ecosystem «Thanks to the protection, conservation and recovery of the reserve area, we can appreciate plant and animal species that are part of the high Andean forest and subparamo ecosystem, and every day we notice how a new link joins this recovery chain. Reduce, recycle and reuse are the contribution we need to achieve an environmentally sustainable territory.»

High Andean Forest «The high Andean forests are located in the Andes mountain range in cold lands between 2800 and 3400 meters above sea level, there are temperatures between 12° and 17.5°C. The floors of the high Andean forest are covered with mosses, plants that function as sponges that absorb and they accumulate large amounts of water that give rise to streams, creeks and rivers that descend to the lower areas.»

Continuing to climb towards viewpoint 1

Sub-Parano Ecosystem «The transition between the high Andean forest and the paramo is considered a sub-paramo, as is well known, the vegetation is lower and we find different and extremely special plants, such as the “Frailejon”, a characteristic species of this type of ecosystems, whose function is capture the humidity of the environment through the follicles in its leaves and filter it to the ground where they form underground water currents that give rise to rivers and lagoons.»

Frailejon Frailejones (Espeletia species) are true paragons of adaptation, thriving in the extreme conditions of the páramo ecosystem—high-altitude tropical grasslands found above 3,000 meters. Near Lake Guatavita, nestled in Colombia’s Eastern Andes, these plants find a perfect home thanks to the region’s cool temperatures, intense UV radiation, and frequent mist. What makes frailejones so special is their ability to harvest water from the clouds. Their thick, hairy leaves trap moisture from fog and drizzle, which then trickles down to their roots and into the soil, helping sustain the lake and surrounding wetlands. This is especially vital in the páramo, where rainfall can be erratic but humidity is high. Their slow growth—sometimes just a centimeter per year—and long lifespan (often over 100 years) make them ecological timekeepers. They also provide shelter and food for local wildlife and are used in traditional medicine by nearby communities. However, their survival is threatened by agriculture, climate change, and invasive species. Protecting them means preserving the entire water-regulating engine of the Andes.

The Lagoon «The lagoon is framed by slopes whose slopes vary between 32 and 38 degrees, it is fed mainly by the underground water currents that are formed by the vegetation of the subpáramo. Approximate diameter: 400 x 300m Volume: 2,000,000 m3 Average depth: 25 to 30m Flora: Several species of algae that determine its color. Fauna: Fish known as “Guapucha" Water quality: Slightly alkaline.»

Zhihitá (Frog) «The guardian frog of life, of the water. With her song she calls for the rain to make the earth fertile. The transformation of it, like the flow of water, teaches us the possibility of becoming the protective beings of life.»

Panorama of the lagoon seen from viewpoint 1

The Tradition in Children «Educating in the truth is a task that goes beyond just feeding. As the body needs food, so does the spirit need guidance and the new generation must grow up with pride in what it is and what it has. Be proud to be Muiscas. Thus we will be perpetuating our thinking to the new generations.»

Going up to viewpoint 2

Panorama of the lagoon seen from viewpoint 2

Sowing Time «A new time, healthy, happy, preparing our hearts so that the thoughts of the mother flow in our actions, building-for everyone. Our land is fertile, it just waits for us to reach it to deposit our seed and deliver great harvests of it from the heart of it. Our heart is waiting. When will we drop the seed?»

Payment «The payment is the rite to thank what we have received from Mother-Earth, as well as to ask for permission to carry out an action or forgiveness if an imbalance has been generated. As you go through the stations, you are invited to recognize what you have received, to look inside yourself to evaluate how your actions and thoughts have been, if they have brought harmony or imbalance. Through different symbols and questions, each one is expected to reflect, recharge and be reborn as a new seed that contains the best to share with others.»

Going up to viewpoint 3

Geology «Thousands of years ago this site was under the Sea, at the bottom of which sediments, clays and sand were deposited, which gave rise to the rock formation known as Guadalupe. At the same time in a kind of bay, salt was deposited to form "domes" as in Zipaquira and Nemocon, then when the continents separated, the collision of tectonic plates began the uplift that formed the eastern mountain range. When the mountain range was raised, the sand and salt deposits eroded, resulting in the current surface morphology, of which this lagoon is part.»

Panorama of the lagoon seen from viewpoint 3

Guatavita (Above) «Mother of life, protector of the territory, sacred womb, silence of the soul, mirror of dreams, temple of creation, guardian of balance, payment of life.»

Legend of Guatavita «Guatavita is the belly that contains the water, Mother of the Muisca people. In it, the feminine -water- and the masculine -the sun- unite. There you will find the tangible and the spiritual world. Sacred place where tribute -payment- is paid to the mother since time immemorial. Here the Psihipkwa -Cacique- who, since childhood, was prepared in the cuca -ceremonial house- in pursuit of the wisdom that he required to guide his people, took possession. To test his strength, he had to arrive pure of thought and have controlled the body with the mind, before the feminine caresses. For the ceremony they anointed him with honey, frailejón resin and the gold dust with which he represented the seed. They would get on the raft and take it to the center of the lagoon. When the sun rose, the future Psihipkwa penetrated her, fertilizing her and she, in her spiritual dimension, gave her power. When he came out of the water it was the Muisca, the Psihipkwa, they dressed him and to the sound of the drums the pagomento began in which they offered Guatavita quartz, emerald and gold. This ceremony gave rise to the legend El Dorado that awakened the ambition of the conquerors.»

Leaving the park

See Also

• Nemocon Salt Mine

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Source

• Lake Guatavita - Wikipedia

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Location