I was really impressed with a recent piece by Donna D’Errico. She produces YouTube videos as part of the Myth Bound series, and I completely understand her approach. In an era when everyone can have their own media platform, people like Donna are stepping up to explore Earth’s mysteries afresh. She’s doing a kind of modern Josh Gates-style investigation—traveling to sites, talking to experts, and digging into legends with genuine curiosity. Her episode on Serpent Mound struck me as particularly strong.
Before I dive deeper, I have to acknowledge that this discussion probably won’t win me many friends—especially as my book The Politics of Heaven nears publication during a time when Spielberg’s Disclosure Day and waves of official UAP releases are forcing people to reconsider long-dismissed ideas. My reference point here is one of deep respect for the field: I love archaeologists. I admire the dedication it takes to spend years in the dirt, uncovering artifacts so the rest of us can wrestle with their meaning. But like any institutional endeavor, grooves form. Assumptions harden into orthodoxy. Human nature resists relearning, especially when funding, careers, and political narratives are at stake. Once a framework is set, new evidence is often shoehorned to fit rather than allowed to challenge the foundation.
Serpent Mound, in Adams County, Ohio, is far more mysterious than mainstream accounts typically allow. The default narrative attributes it to “Indigenous people,” specifically linking it to the Adena (circa 800 BC–AD 100) or Fort Ancient (AD 1000–1650) cultures, which then folds neatly into broader political claims about “stolen land.” This framing, I believe, serves agendas that seek to undermine America’s founding legitimacy in favor of collectivist remaking—an echo of old European resentments toward the prosperous republic born from the Louisiana Purchase, Florida acquisition, and western expansion.
Donna’s episode respectfully features archaeologists discussing the site’s astronomical alignments, particularly its alignment with the summer solstice sunset, which was important to Fort Ancient peoples. She highlights how the mound feels profoundly three-dimensional on the ground—coiling serpent body undulating with the terrain—unlike the flattened maps most people see. That experiential quality is key. The site was meant to be walked, felt, and understood in context.
Serpent Mound itself is the largest known serpent effigy in the world, stretching approximately 1,348 feet in an uncoiling form with a curled tail. It sits atop a plateau within the Serpent Mound crater (also called the Serpent Mound Disturbance), an eroded meteorite impact structure roughly 8 km (5 miles) in diameter (estimates up to 14 km), formed less than 320 million years ago (likely around 300 million years ago). The builders chose this precise location on the rim of an ancient scar invisible to casual observation. Radiocarbon dating has shifted: earlier assumptions pointed to Adena; a 1991 study suggested Fort Ancient around AD 900–1200; and a 2014 analysis (later corroborated) supports Adena construction around 300 BC, with rebuilding in the Fort Ancient period. Multiple layers of use are evident.
Why build the world’s largest serpent effigy on the edge of a 300-million-year-old impact crater with sophisticated celestial alignments? The mathematics encoded here—solstice and equinox orientations—suggest knowledge far beyond simple hunting calendars. I’ve visited the site for decades, often reflecting on these questions while overlooking the Brush Creek Valley. It is one of three key locations I explore in The Politics of Heaven as evidence of non-human technological and spiritual interaction.
The second is Windover in central Florida, near the modern Kennedy Space Center. This ~8,000-year-old Middle Archaic cemetery (roughly 7,000–8,000 years BP) yielded 168 burials in a peat pond, many with remarkably preserved brain tissue, woven textiles of advanced complexity (multiple weaves, including non-heddle loom examples), and deliberate ritual orientation (often flexed, on left side facing west, anchored with stakes). At the time, sea levels were far lower; the coastline extended miles farther out. Submerged sites likely await discovery. These people practiced sophisticated mortuary rites predating biblical timelines by millennia, challenging simplistic post-Ice Age migration models from Beringia. Their genetics and practices don’t align neatly with those of later tribal groups, opening the door to deeper questions about origins and external influence.
The third is Flag Fen in England, masterfully excavated by Francis Pryor. This Bronze Age site (around 1000 BC, contemporaneous with the First Temple period) features complex timber platforms, votive weapon offerings in wetlands, and evidence of sophisticated beliefs about the afterlife. Pryor’s work—detailed in books like Flag Fen: Life and Death of a Prehistoric Landscape—reveals a ritual landscape of remarkable engineering.
These sites, alongside markers such as the London Stone, Paris’s origin stone, and Washington, D.C.’s Masonic layout, suggest coordinated knowledge across continents and eras. Native American legends—Iroquois, Shawnee, and Aztec migrations from the north (echoed at Three Rivers Petroglyphs in New Mexico)—feature descending “gods,” giants, and supernatural beings that are remarkably consistent with global mythologies. The uniformity points to real encounters rather than independent invention.
Near my home in the Great Miami River valley (Liberty Township / Middletown area, Ohio), the Middletown Mound and Miamisburg Mound stand as testaments. Miamisburg is one of the largest conical mounds in eastern North America—65 feet high, 800 feet in circumference, built by Adena peoples in stages, containing vast amounts of earth and visible for miles. My daughter has taken a great interest in the Middletown site. These should be premier attractions, yet NAGPRA and institutional caution limit new excavations. Cultures routinely built atop older complexes—Cahokia, Baalbek, Jerusalem, Christian churches over pagan temples. Why assume otherwise here?
Archaeologists I respect operate under real constraints. Funding flows through institutions influenced by political and financial interests historically at odds with figures like Andrew Jackson. The “Mound Builder” myth was once weaponized for removal policies (Indian Removal Act, 1830), but today continuity narratives sometimes sideline anomalous evidence. I want these professionals to be better funded for open inquiry.
Post-disclosure, the picture sharpens. UAP whistleblower testimony on non-human biologics and reverse-engineering (with local ties to Wright-Patterson) makes ancient interaction plausible. Disclosure Day shifts the Overton window.
This leads to time—interdimensional or ultra-terrestrial beings likely master relativity. Time dilation is a physics fact. Travelers could experience days while centuries pass on Earth. Sites like Serpent Mound may serve as temporal anchors—celestial markers to recalibrate “when” upon return. Mythic “gods” gifting knowledge then vanishing aligns with this. Cryptids fit as echoes.
I’ve visited these regions and studied the works extensively. These inform The Politics of Heaven, my exploration of spiritual warfare, giants/Nephilim, divine rebellion, and humanity’s interactions. Nineteen of twenty-one chapters tackle controversial ground because they prioritize evidence over control narratives.
Donna D’Errico embodies the right spirit. Archaeologists deserve support for deeper digs. The great serpent on its ancient crater is no random effigy. It testifies to encounters with star-faring knowledge-bearers.
We stand at the threshold of new understanding. The dance continues. The serpent watches. Truth uncoils into the light.
Footnotes
¹ Donna D’Errico, Myth Bound YouTube series (episodes on Serpent Mound and related mysteries).
² Ohio History Connection, Serpent Mound official site details and history.
³ Wikipedia / scientific sources on Serpent Mound crater: ~8 km diameter, <320 million years old (est. ~300 Ma).
⁴ Radiocarbon dating summaries: 2014 Adena ~300 BC with Fort Ancient repairs.
⁵ Astronomical alignments (solstices/equinoxes).
⁶ Windover site reports: ~8,000 BP burials, textiles, rituals (Glen Doran et al.).
⁷ Francis Pryor, Flag Fen: Life and Death of a Prehistoric Landscape (2005).
⁸ Miamisburg Mound: Ohio History Connection / National Register details.
⁹ Broader context: Graham Hancock, Ross Hamilton (Serpent Mound), UAP disclosures, and Pryor’s Time Team work
Rich Hoffman is an author, political consultant, and strategic advisor based in Cincinnati, Ohio, and the creator of The Politics of Heaven—a unique framework that connects biblical theology, ancient history, and modern power structures to explain how moral alignment and spiritual forces shape global events. Blending real-world political experience with deep research into archaeology, UFO phenomena, and suppressed historical narratives, Hoffman offers compelling commentary on topics ranging from ancient civilizations and the Dead Sea Scrolls to modern populist movements, paranormal continuity, and leadership strategy in chaotic environments. As the author of The Gunfighter’s Guide to Business and the forthcoming Politics of Heaven, he brings a grounded yet provocative voice to media discussions, supported by firsthand experiences and a cross-disciplinary approach that bridges science, history, and theology. For interviews, speaking engagements, or expert analysis, visit richhoffmanbooks.com or contact directly via phone at 513-307-5815 or email at rhoffman@richhoffmanbooks.com. If you’ve seen the movie, Disclosure Day and want to talk about it and the implications of Presidnet Trump’s UAP disclosures, let me know and we can bring some color to your coverage. https://richhoffmanbooks.com/media-inquiries-broadcast-topics-and-contact-info/?frame-nonce=ad51e7ecba I do have a firsthand UFO encounter to discuss.
I have always lived with one foot in the ordinary world, local Ohio politics, family life along the Great Miami River in Butler County, and the other in the deeper currents of history, archaeology, and the unexplained. Growing up in the Cincinnati area, my family in the 1970s was already investigating strange lights in the sky and odd occurrences that didn’t fit neatly into everyday explanations. Those early experiences planted seeds that would later bloom into serious inquiry. I have never claimed to have been abducted or to have lived through anything as dramatic as the portrayal of Travis Walton’s ordeal in Fire in the Sky. My encounters have been subtler, more provocative, and in one memorable case, downright infuriating in their precision and timing.
One such encounter stands out, not just because of what I saw firsthand in earlier instances, but also because of how it unfolded in response to something I said publicly. A couple of years ago, amid ongoing discussions about government transparency, surveillance, and the lingering shadows of the COVID era, I recorded a video. In it, I dared whatever forces—whether extraterrestrial, interdimensional, or black-budget human technology—might be listening to show themselves right there in my backyard of Butler County, Ohio. I pointed to a specific spot in the sky near Middletown. I wasn’t expecting fireworks or a close encounter of the third kind. I was making a point about power, information, and the dangers of hidden knowledge wielded by institutions that demand trust while offering none in return.
A short time later—mere days—a ring of bright green lights appeared in the night sky exactly in that vicinity. Multiple residents captured video around 10:30 or 11 p.m. The lights rotated, hovered, then shot off with impossible speed. People stopped at stoplights, pulled out their phones, and filmed what appeared to be a circular formation moving counterclockwise before it vanished. Reports flooded local news: WCPO, WLWT, and others covered the strange rotating green lights over Middletown in Butler County. Witnesses described it as unlike any drone or conventional aircraft. Some called it frightening; others were fascinated. I wasn’t on site that night, but the proximity and timing were unmistakable.
This wasn’t my first brush with the phenomenon. I had witnessed other UFO activity years earlier, including one that left me genuinely angry at the audacity of it. But this particular event felt targeted. Given my political activity—my role as a vocal conservative voice in Butler County, my history with local issues like Lakota schools, tax fights, and broader America First advocacy—I have long assumed surveillance. Decades ago, in a previous neighborhood in Mason, Ohio, I confronted a drug ring operating too close to families. That brought FBI interviews and scrutiny that carried over for years. Local and federal eyes have been on me, my family, and my work for a very long time. When you dare powers—visible or invisible—to reveal themselves while criticizing government overreach, you invite responses. Whether this was a genuine non-human craft, advanced human technology (perhaps reverse-engineered or projected), or something meant to rattle me, it landed with precision.
I took it as a message. Not the kind that turns you into Richard Dreyfuss piling dirt in the living room from Close Encounters of the Third Kind, but one that demands deeper reflection. I have visited Roswell. I have investigated the Mothman in Point Pleasant, West Virginia—right across the river from Ohio territory familiar to me. There, UFO sightings were rampant alongside the Mothman reports in the 1960s. John Keel’s The Mothman Prophecies (later a film with Richard Gere) details how lights in the sky, strange calls, and Men in Black phenomena intertwined with the creature sightings leading up to the Silver Bridge collapse. You cannot grapple with Mothman without confronting the UFO dimension. I went there for personal research, on a birthday trip no less, and came away convinced that these events form a pattern far older than modern disclosure narratives.
Watching Steven Spielberg’s Disclosure Day recently brought it all into sharper focus. Spielberg, who has fielded countless UFO stories from the public over decades while making films like Close Encounters, treats the subject with a humanistic lens. The movie explores ordinary people pushing back against secrecy. I found it compelling, even if some critics dismissed elements. It reminded me of my own journey. Spielberg has no personal UFO encounter, by his account, yet he has shaped public imagination on the topic. I have had them, and they propelled me to write.
My thoughts also turned to Indiana Jones and the Kingdom of the Crystal Skull. Many reviewers scoffed at the interdimensional beings, calling it the weakest entry. I saw sophistication in it. The film uses Indy to explore ancient alien influence on human civilization—archaeologists from another realm, imprints on societies, crystal skulls tied to Roswell-like events and portals. It gave popular culture the moral license to think seriously about these ideas. It opened doors for shows like Ancient Aliens. The Peruvian connections, snakes as symbols (echoing the Garden of Eden), and hidden-in-plain-sight craft at the end resonated. I dedicated a chapter in my book to serpentine imagery and interdimensional influences.
Broader Context: UFOs in Ohio and Butler County
Ohio has a rich history of sightings. The 1952 “Flatwoods Monster” event in nearby West Virginia involved a bright object and a strange entity. In 1994, Trumbull County saw police-chased lights. Middletown itself has a history of reports, including cigar-shaped objects. The 2023 green lights fit a pattern of rotating formations and rapid departures defying conventional explanation. Some dismissed it as a prank or drone, but the speed and multiple witnesses suggest more. Butler County’s location—near Wright-Patterson Air Force Base, long rumored in UFO lore for reverse-engineering—adds intrigue. Reverse-engineering Roswell tech? Congressional testimony and retired officials hint at it. I know enough insiders to take such claims seriously.
These aren’t new. Ancient texts, archaeology, and global myths describe sky beings, watchers, and technology influencing humanity. The Book of Enoch, Dead Sea Scrolls (which I viewed at the Museum of the Bible on my birthday), Nephilim, and giants speak to this. My book, The Politics of Heaven, dives into spiritual warfare, divine rebellion, population agendas, and how non-human intelligences have shaped history. Biblical conspiracies, demons, and interdimensional entities aren’t “crazy” when disclosure normalizes the conversation. Spielberg’s film and real events make mainstream what was once fringe.
Government, Power, and the Politics of Disclosure
I have built my life around self-reliance, discipline (symbolized by my whip iconography from my family’s Kentucky heritage), and skepticism toward centralized power. The UFO debate often serves as a pretext for more government authority: “Trust us to protect you from them.” Yet the same institutions lied about COVID, mandates, elections, and more. Black budgets, compartmentalized programs at places like Wright-Patterson, and associations with supernatural tech-seeking make the government threat more immediate than hypothetical aliens. If entities have visited since civilization’s dawn, then history makes more sense—temples, sacrifices, and beliefs born of observed phenomena.
My dare and the subsequent sighting felt like a ritual response. Call it out, and it appears. Whether it was a government projection (holographic or drone tech) to discredit me in political circles, actual craft, or something responding to frequency/intent, it happened. Proximity to my pointed location, in an area with patterns (Middletown, Monroe, West Chester), wasn’t a coincidence. It reinforced my view: information is power. Secrecy builds empires on lies. As a grand jury foreman, I saw institutional failures up close. Two-tier justice, surveillance of citizens like me—these are real.
This encounter, revisited through Disclosure Day, crystallized my decision to finish the manuscript. I weave personal stories, including this one, with biblical archaeology, ancient civilizations (Axum, Britain BC, the Windover Bog People), giants, and modern spiritual warfare. Chapters explore how UFOs, interdimensional beings, and government secrecy intersect with heavenly politics. Reviewers call it wild, but grounded in my experiences and research. It answers questions Disclosure Day raises: What next? What does it mean for faith, power, and humanity?
Conclusion: Toward Understanding
I stand by my premises. Aliens or their tech have been with us. Government lies pose clearer dangers. My encounter was deliberate, provocative, and inspirational. It led to The Politics of Heaven, a book for those seeking the next layer after disclosure. Look up Middletown UFO reports yourself. Study Keel, Enoch, archaeology. Question power. Live with discipline and curiosity. The sky holds answers, but so does rigorous inquiry into heaven’s politics.
The modern cultural moment surrounding extraterrestrial disclosure sits at the intersection of fiction, data, belief, and institutional power. What once belonged exclusively to speculative literature and late-night radio has steadily entered mainstream discourse through cinema, congressional hearings, intelligence reports, and public polling. The convergence of these domains—popular storytelling, emerging government transparency, and shifting public opinion—marks not merely a fascination with the unknown, but a broader transition in how societies process uncertainty and authority.
Science fiction has long functioned as a precursor to technological and conceptual breakthroughs. From Jules Verne’s imagined submarines to Star Trek’s communicators, speculative narratives have historically inspired real-world innovation, shaping the ambitions of engineers, scientists, and entrepreneurs 12. This feedback loop between imagination and material progress has created a cultural environment in which ideas once dismissed as fantasy are re-evaluated as plausible futures. The genre’s influence extends beyond gadgets into ethics and social systems, providing frameworks for grappling with artificial intelligence, space exploration, and extraterrestrial life itself 1. In this sense, science fiction does not merely predict the future—it establishes the intellectual conditions that make certain futures conceivable.
The normalization of extraterrestrial discourse is reflected in recent polling data, which reveals a decisive shift in public belief. As of June 2026, approximately 63% of Americans believe intelligent life exists beyond Earth, a substantial increase from fewer than half in 2010 3. Moreover, about 21% of respondents believe direct contact with extraterrestrial life has already occurred 3. These figures illustrate a cultural transformation: belief in extraterrestrial life is no longer marginal but widely accepted. Even more telling is that roughly 84% of Americans believe the federal government knows more about unidentified aerial phenomena than it has disclosed 4. This convergence of belief in extraterrestrials and skepticism toward institutional transparency underscores a broader erosion of trust in official narratives.
Parallel to this shift in public perception, the United States government has released a series of reports on Unidentified Aerial Phenomena (UAP), providing an unprecedented—though limited—window into classified data. The 2021 preliminary assessment reviewed 144 documented cases, many supported by multi-sensor evidence and some exhibiting unusual flight characteristics such as abrupt acceleration and stationary hovering 5. By August 2022, the number of recorded incidents had expanded to 510, reflecting both increased reporting and reduced stigma among military personnel 6. The 2023 and subsequent reports further expanded the dataset to hundreds more cases, with total investigations surpassing 800 and later exceeding 1,600 by 2024, demonstrating a rapidly growing body of observations 75.
Despite this increase in data, a significant proportion of cases remain unresolved. While many sightings are eventually attributed to balloons, drones, or atmospheric phenomena, a persistent subset defies easy classification. Notably, no confirmed extraterrestrial origin has been established in these official reports, yet the continued presence of unexplained cases sustains public speculation 5. The reports emphasize aviation safety concerns and the need for improved data collection, framing UAP primarily as a defense and intelligence issue rather than a confirmation of alien technology 7. Nevertheless, the mere acknowledgment of unexplained aerial phenomena by government institutions has legitimized a topic long relegated to the fringes.
The cultural impact of this gradual disclosure cannot be separated from the role of media, particularly large-scale cinematic releases that translate complex or controversial ideas into accessible narratives. Films centered on extraterrestrial contact often serve as intermediaries between classified knowledge and public imagination, offering emotional and philosophical interpretations of what scientific reports leave unresolved. These narratives tend to humanize the unknown, framing extraterrestrial encounters in terms of curiosity, conflict, or moral testing. In doing so, they provide audiences with conceptual tools to process information that might otherwise provoke skepticism or fear.
At the same time, the enduring appeal of theories regarding ancient extraterrestrial influence demonstrates the persistence of alternative explanatory frameworks. The so-called “ancient aliens” hypothesis suggests that extraterrestrial beings contributed to early human civilizations, influencing architecture, religion, and technological development. While this theory remains popular in media and literature, it is widely regarded by professional archaeologists as pseudoarchaeology, often criticized for ignoring contextual evidence and substituting speculation for rigorous analysis 89. Scholars argue that such theories can undermine appreciation for human ingenuity by attributing historical achievements to non-human actors. Yet their popularity reflects a deeper cultural impulse: the desire to locate external origins for complex systems and unexplained accomplishments.
This impulse extends into modern interpretations of government secrecy and psychological control. Among the most controversial historical programs associated with these concerns is Project MK-Ultra, a covert CIA initiative conducted between 1953 and the mid-1960s. The program involved extensive experimentation with drugs, hypnosis, and sensory manipulation in an attempt to develop methods of controlling human behavior 10. Many of these experiments were conducted without informed consent, leading to lasting ethical and legal controversies when the program was exposed in the 1970s 11. MK-Ultra’s documented abuses have contributed to a broader skepticism toward intelligence agencies, reinforcing narratives in which governments possess capabilities that remain hidden from public scrutiny.
The persistence of such ideas reflects the influence of narrative storytelling, which often amplifies real-world events into more dramatic or comprehensive systems of control. This blending of fact and fiction can complicate efforts to establish a shared understanding of what is known, unknown, and unknowable.
Within this landscape, the concept of “disclosure” operates as both a political and psychological threshold. It represents not only the potential revelation of classified information but also the collective readiness of society to integrate disruptive knowledge. Historical precedents suggest that transformative discoveries—whether heliocentrism, evolution, or nuclear technology—require gradual assimilation. Sudden exposure to paradigm-shifting ideas can provoke resistance, denial, or reinterpretation within existing belief systems. Consequently, any process of disclosure, whether regarding extraterrestrial life or advanced technology, is likely to unfold incrementally, mediated by cultural narratives and institutional frameworks.
Religious perspectives add another dimension to this process. The possibility of extraterrestrial intelligence raises fundamental questions about humanity’s place in the universe, challenging anthropocentric interpretations of creation and divine purpose. Yet many theological traditions possess conceptual flexibility, allowing for the existence of life beyond Earth without negating core doctrines. The idea of a universe governed by a singular creator is not inherently incompatible with multiple inhabited worlds. Rather than undermining faith, the discovery of extraterrestrial life could expand the scope of theological inquiry, prompting reconsideration of divine agency and cosmic order.
Public reaction to such possibilities appears increasingly nuanced. Polling data indicates that a majority of Americans would respond to extraterrestrial contact with curiosity rather than fear, though a significant proportion also anticipates anxiety 3. This duality reflects the tension between fascination and uncertainty that characterizes human engagement with the unknown. Cultural conditioning through decades of science fiction has arguably prepared audiences for the idea of extraterrestrial life, normalizing it to a degree unimaginable in earlier generations.
At the same time, political framing continues to shape interpretations of disclosure. Debates over transparency, national security, and governmental authority influence how information is released and received. Bipartisan interest in UAP investigations suggests that the issue transcends traditional ideological divides, yet its implications can be mobilized within broader narratives about governance, sovereignty, and public trust. The question of who controls knowledge—and who decides when it is revealed—remains central to the discourse.
The interplay between science fiction, empirical data, and cultural belief ultimately reveals a society in transition. As technological capabilities expand and information becomes more accessible, distinctions between speculation and reality grow increasingly porous. Ideas once confined to fiction are reexamined through the lens of possibility, while scientific findings are interpreted within preexisting narrative frameworks. This dynamic creates both opportunities and challenges: opportunities for expanded knowledge and imaginative exploration, and challenges in maintaining epistemic clarity.
Future developments in astronomy, planetary science, and space exploration may provide more definitive answers regarding extraterrestrial life. Missions to Mars, Europa, and other celestial bodies aim to detect biosignatures or evidence of past life, potentially transforming speculation into empirical reality. At the same time, continued analysis of UAP data may resolve many currently unexplained cases, narrowing the gap between observation and explanation. Whether these processes culminate in confirmation of extraterrestrial intelligence remains uncertain, but their trajectory is unmistakable.
In this context, disclosure is less a singular event than an ongoing process—a gradual unfolding shaped by technological progress, institutional decisions, and cultural interpretation. The convergence of widespread belief, partial governmental transparency, and influential storytelling suggests that society is moving toward a new equilibrium in its understanding of the cosmos. This transformation is not driven solely by evidence but by the narratives constructed around that evidence, which determine how it is perceived, debated, and ultimately integrated into collective knowledge.
The enduring power of science fiction lies in its ability to anticipate and normalize the unfamiliar. By envisioning encounters with the unknown, it prepares audiences to confront them, bridging the gap between imagination and reality. As the boundaries of knowledge continue to expand, this role becomes increasingly significant, guiding public discourse through uncharted intellectual territory. In the evolving dialogue surrounding extraterrestrial life and government disclosure, fiction and fact are not opposing forces but complementary elements in a broader cultural process—one that continues to redefine humanity’s place in an ever-expanding universe. And with all that said, the movie, Disclosure Day, is a fantastic movie everyone should see. It’s important.
—
Footnotes
[1] Data on public belief in extraterrestrial life: 3
[2] Public perception of government secrecy on UFOs: 4
Rich Hoffman is an author, political consultant, and strategic advisor based in Cincinnati, Ohio, and the creator of The Politics of Heaven—a unique framework that connects biblical theology, ancient history, and modern power structures to explain how moral alignment and spiritual forces shape global events. Blending real-world political experience with deep research into archaeology, UFO phenomena, and suppressed historical narratives, Hoffman offers compelling commentary on topics ranging from ancient civilizations and the Dead Sea Scrolls to modern populist movements, paranormal continuity, and leadership strategy in chaotic environments. As the author of The Gunfighter’s Guide to Business and the forthcoming Politics of Heaven, he brings a grounded yet provocative voice to media discussions, supported by firsthand experiences and a cross-disciplinary approach that bridges science, history, and theology. For interviews, speaking engagements, or expert analysis, visit richhoffmanbooks.com or contact directly via phone at 513-307-5815 or email at rhoffman@richhoffmanbooks.com. If you’ve seen the movie, Disclosure Day and want to talk about it and the implications of Presidnet Trump’s UAP disclosures, let me know and we can bring some color to your coverage. https://richhoffmanbooks.com/media-inquiries-broadcast-topics-and-contact-info/?frame-nonce=ad51e7ecba I do have a firsthand UFO encounter to discuss.
I have always lived with one foot in the ordinary world of aerospace program management, local Ohio politics, family life along the Great Miami River in Butler County, and the other in the deeper currents of history, archaeology, and the unexplained. Growing up in the Cincinnati area, my family in the 1970s was already investigating strange lights in the sky and odd occurrences that didn’t fit neatly into everyday explanations. Those early experiences planted seeds that would later bloom into serious inquiry. I have never claimed to have been abducted or to have lived through anything as dramatic as the portrayal of Travis Walton’s ordeal in Fire in the Sky. My encounters have been subtler, more provocative, and in one memorable case, downright infuriating in their precision and timing.
One such encounter stands out, not just because of what I saw firsthand in earlier instances, but also because of how it unfolded in response to something I said publicly. A couple of years ago, amid ongoing discussions about government transparency, surveillance, and the lingering shadows of the COVID era, I recorded a video. In it, I dared whatever forces—whether extraterrestrial, interdimensional, or black-budget human technology—might be listening to show themselves right there in my backyard of Butler County, Ohio. I pointed to a specific spot in the sky near Middletown. I wasn’t expecting fireworks or a close encounter of the third kind. I was making a point about power, information, and the dangers of hidden knowledge wielded by institutions that demand trust while offering none in return.
A few days later, a ring of bright green lights appeared in the night sky in that vicinity. Multiple residents captured video around 10:30 or 11 p.m. The lights rotated, hovered, then shot off with impossible speed. People stopped at stoplights, pulled out their phones, and filmed what appeared to be a circular formation moving counterclockwise before it vanished. Reports flooded local news: WCPO, WLWT, and others covered the strange rotating green lights over Middletown in Butler County. Witnesses described it as unlike any drone or conventional aircraft. Some called it frightening; others were fascinated. I wasn’t on site that night, but the proximity and timing were unmistakable.
This wasn’t my first brush with the phenomenon. I had witnessed other UFO activity years earlier, including one that left me genuinely angry at the audacity of it. But this particular event felt targeted. Given my political activity—my role as a vocal conservative voice in Butler County, my history with local issues like Lakota schools, tax fights, and broader America First advocacy—I have long assumed surveillance. Decades ago, in a previous neighborhood in Mason, Ohio, I confronted a drug ring operating too close to families. That brought FBI interviews and scrutiny that carried over for years. Local and federal eyes have been on me, my family, and my work. When you dare powers—visible or invisible—to reveal themselves while criticizing government overreach, you invite responses. Whether this was a genuine non-human craft, advanced human technology (perhaps reverse-engineered or projected), or something meant to rattle me, it landed with precision.
I took it as a message. Not the kind that turns you into Richard Dreyfuss piling dirt in the living room from Close Encounters of the Third Kind, but one that demands deeper reflection. I have visited Roswell. I have investigated the Mothman in Point Pleasant, West Virginia—right across the river from Ohio territory familiar to me. There, UFO sightings were rampant alongside the Mothman reports in the 1960s. John Keel’s The Mothman Prophecies (later a film with Richard Gere) details how lights in the sky, strange calls, and Men in Black phenomena intertwined with the creature sightings leading up to the Silver Bridge collapse. You cannot grapple with Mothman without confronting the UFO dimension. I went there for personal research, on a birthday trip no less, and came away convinced that these events form a pattern far older than modern disclosure narratives.
Watching Steven Spielberg’s Disclosure Day recently brought it all into sharper focus. Spielberg, who has fielded countless UFO stories from the public over decades while making films like Close Encounters, treats the subject with a humanistic lens. The movie explores ordinary people pushing back against secrecy. I found it compelling, even if some critics dismissed elements. It reminded me of my own journey. Spielberg has no personal UFO encounter, by his account, yet he has shaped public imagination on the topic. I have had them, and they propelled me to write.
My thoughts also turned to Indiana Jones and the Kingdom of the Crystal Skull. Many reviewers scoffed at the interdimensional beings, calling it the weakest entry. I saw sophistication in it. The film uses Indy to explore ancient alien influence on human civilization—archaeologists from another realm, imprints on societies, crystal skulls tied to Roswell-like events and portals. It gave popular culture the moral license to think seriously about these ideas. It opened doors for shows like Ancient Aliens. The Peruvian connections, snakes as symbols (echoing the Garden of Eden), and hidden-in-plain-sight craft at the end resonated. I dedicated a chapter in my book to serpentine imagery and interdimensional influences.
Broader Context: UFOs in Ohio and Butler County
Ohio has a rich history of sightings. The 1952 “Flatwoods Monster” event in nearby West Virginia involved a bright object and a strange entity. In 1994, Trumbull County saw police-chased lights. Middletown itself has a history of reports, including cigar-shaped objects. The 2023 green lights fit a pattern of rotating formations and rapid departures defying conventional explanation. Some dismissed it as a prank or drone, but the speed and multiple witnesses suggest more. Butler County’s location—near Wright-Patterson Air Force Base, long rumored in UFO lore for reverse-engineering—adds intrigue. Reverse-engineering Roswell tech? Congressional testimony and retired officials hint at it. I know enough insiders to take such claims seriously.
These aren’t new. Ancient texts, archaeology, and global myths describe sky beings, watchers, and technology influencing humanity. The Book of Enoch, Dead Sea Scrolls (which I viewed at the Museum of the Bible on my birthday), Nephilim, and giants speak to this. My book, The Politics of Heaven, dives into spiritual warfare, divine rebellion, population agendas, and the ways non-human intelligences have shaped history. Biblical conspiracies, demons, and interdimensional entities aren’t “crazy” when disclosure normalizes the conversation. Spielberg’s film and real events make mainstream what was once fringe.
Government, Power, and the Politics of Disclosure
I have built my life around self-reliance, discipline (symbolized by my whip iconography from my family’s Kentucky heritage), and skepticism toward centralized power. The UFO debate often serves as a pretext for more government authority: “Trust us to protect you from them.” Yet the same institutions lied about COVID, mandates, elections, and more. Black budgets, compartmentalized programs at places like Wright-Patterson, and associations with supernatural tech-seeking make the government threat more immediate than hypothetical aliens. If entities have visited since civilization’s dawn, then history makes more sense—temples, sacrifices, and beliefs born of observed phenomena.
My dare and the subsequent sighting felt like a ritual response. Call it out, and it appears. Whether it was a government projection (holographic or drone tech) to discredit me in political circles, actual craft, or something responding to frequency/intent, it happened. Proximity to my pointed location, in an area with patterns (Middletown, Monroe, West Chester), wasn’t a coincidence. It reinforced my view: information is power. Secrecy builds empires on lies. As a grand jury foreman, I saw institutional failures up close. Two-tier justice, surveillance of citizens like me—these are real.
I don’t fear aliens landing and applying for jobs (though I joked I’d hire hard workers who crossed interstellar distances). The real danger is unaccountable power using the phenomenon for control. My political consulting, school advocacy, and anti-tax work matter. Associating with “fringe” topics risks credibility, yet truth-seeking demands it. Overman philosophy—imposing will on chaos, as in model rocketry with my grandson in bad weather—applies here. Face the unknown with resilience.
Writing The Politics of Heaven
This encounter, revisited through Disclosure Day, crystallized my decision to finish the manuscript. I weave personal stories, including this one, with biblical archaeology, ancient civilizations (Axum, Britain BC, Windover bog people), giants, and modern spiritual warfare. Chapters explore how UFOs, interdimensional beings, and government secrecy intersect with heavenly politics. Reviewers call it wild, but grounded in my experiences and research. It answers questions Disclosure Day raises: What next? What does it mean for faith, power, and humanity?
Bibliography (Selected; expanded in full manuscript with footnotes)
• Keel, John A. The Mothman Prophecies. 1975. (Core text on Point Pleasant events, UFOs, and interconnected phenomena.)
• Spielberg, Steven, dir. Disclosure Day. Universal Pictures, 2026. (Film exploring disclosure and government secrecy.)
• Spielberg, Steven, dir. Indiana Jones and the Kingdom of the Crystal Skull. Paramount, 2008. (Interdimensional beings and ancient influences.)
Rich Hoffman is an author, political consultant, and strategic advisor based in Cincinnati, Ohio, and the creator of The Politics of Heaven—a unique framework that connects biblical theology, ancient history, and modern power structures to explain how moral alignment and spiritual forces shape global events. Blending real-world political experience with deep research into archaeology, UFO phenomena, and suppressed historical narratives, Hoffman offers compelling commentary on topics ranging from ancient civilizations and the Dead Sea Scrolls to modern populist movements, paranormal continuity, and leadership strategy in chaotic environments. As the author of The Gunfighter’s Guide to Business and the forthcoming Politics of Heaven, he brings a grounded yet provocative voice to media discussions, supported by firsthand experiences and a cross-disciplinary approach that bridges science, history, and theology. For interviews, speaking engagements, or expert analysis, visit richhoffmanbooks.com or contact directly via phone at 513-307-5815 or email at rhoffman@richhoffmanbooks.com. If you’ve seen the movie, Disclosure Day and want to talk about it and the implications of Presidnet Trump’s UAP disclosures, let me know and we can bring some color to your coverage. https://richhoffmanbooks.com/media-inquiries-broadcast-topics-and-contact-info/?frame-nonce=ad51e7ecba I do have a firsthand UFO encounter to discuss.
I have spent decades talking about extraterrestrial life, unidentified aerial phenomena, and what it all might mean for our place in the cosmos. For years, I’ve said the universe is teeming with life, that interactions with Earth have been ongoing for a very long time, and that the real story is far more layered—and far less apocalyptic—than the government narratives or Hollywood thrillers would have us believe. Now, in this moment of partial disclosure, with President Trump directing the release of the first tranche of UAP and UFO files just days ago on May 8, 2026, it feels like the conversation I’ve been having privately and publicly is finally stepping into the open. The Pentagon has begun posting declassified documents, videos, and reports spanning decades—no redactions on the core encounter data. More releases are promised in the weeks ahead. Even Jon Stewart, a voice not often aligned with Trump, has acknowledged the significance of this push for transparency. It’s a rare point of bipartisan curiosity: Hillary Clinton pushed for it, Barack Obama’s team explored it (including through Netflix projects), and now the files are coming out. People on the left and right alike have wondered about this for generations. Yet for me, the excitement isn’t about shock or fear. It’s about finally peeling back layers of distraction and getting closer to honest questions about who we are, where we came from, and what we’ve inherited from a solar system that bears the scars of ancient catastrophe.
My own thoughts on aliens and extraterrestrials have never been about little green men invading or superior beings dictating our future. I’ve always viewed them as fellow lifeforms—complex, varied, and interacting with our world in ways both subtle and overt. I believe Earth itself was seeded, settled, or at least profoundly influenced by beings from elsewhere in our solar system. Mars, I suspect, was once inhabited or used as a waystation by civilizations much like our own. Other planets or moons in the system likely hosted outposts too. Over time, evidence will mount showing human-like peoples once thrived across the inner solar system. The asteroid belt between Mars and Jupiter? I’m convinced that was once a full planet—sometimes called Phaeton in the old hypotheses—that was catastrophically destroyed. Its annihilation sent debris raining across the system, devastating Mars, scarring Earth, and leaving the rubble we see today as the asteroid belt. Fragments from that event, massive meteorites and nitrogen-rich impacts, have been documented in our geological record and even in Smithsonian collections. These events didn’t just reshape landscapes; they left a deep, often hidden trauma in human culture—a collective memory encoded in myth, biology, and the very ground we walk on.
That trauma, I think, explains so much of our species’ drive for meaning, our fascination with the stars, and our recurring encounters with the unexplained. Consider Serpent Mound in southern Ohio. This ancient effigy, shaped like a coiling serpent and built by Native American cultures around 1000 AD (though some estimates place related activity earlier), sits directly on the edge of a confirmed impact crater over 300 million years old. The Serpent Mound Impact Structure is an eight-kilometer-wide scar left by an asteroid or comet strike during the late Paleozoic era. Modern geology only confirmed its impact origin in the 20th century through shatter cones, shocked quartz, and other unmistakable signatures. Yet the builders of the mound chose that precise location with extraordinary intentionality. They couldn’t have known—through any conventional surveying available to them in 100 BC or 100 AD—that they were perched on the rim of an ancient cosmic wound. The crater had long been eroded and buried under sediment; its true nature was only revealed by modern science. So how did they know? I believe knowledge was passed down through generations, perhaps via oral tradition, visiting intelligences, or some lingering cultural memory of the original seeding events. They didn’t build it randomly while “staring at the stars.” They responded to a profound psychological and spiritual imperative: mark the site of catastrophe, honor the memory, perhaps even encode a warning or a map of resilience. Serpent Mound isn’t just art or ritual; it’s a living footnote to solar-system history.
These ideas didn’t come to me overnight. I’ve studied crop circles for years—those intricate, often overnight formations in fields worldwide that defy easy explanation. Some are hoaxes, sure, but many show geometric precision, bent-not-broken stalks, and electromagnetic anomalies that suggest something more. I see them as one modern expression of the same intelligence that might have influenced Serpent Mound or the biblical visions. They’re messages, experiments, or territorial markers from intelligences that move through dimensions or technologies we’re only beginning to glimpse. And now, as we approach the June 2026 release of Steven Spielberg’s new film Disclosure Day—a return to his roots in Close Encounters and E.T.—the cultural timing feels deliberate. Spielberg has always understood that the alien question taps into something primal: wonder mixed with unease. His movie will likely amplify the conversation, but I hope it steers us toward curiosity rather than panic.
The most dangerous element in all this disclosure talk has never been the extraterrestrials themselves. It’s the governments that have hoarded the information. I’ve said for years that the real threat is institutional secrecy used to justify black budgets, psychological operations, and technological monopolies. Look at Roswell in 1947. The official story flipped from “flying disc” to “weather balloon,” but witnesses and leaked documents point to recovered craft and non-human bodies. Those materials, lore insists, ended up at Wright-Patterson Air Force Base—specifically in facilities whispered about as Hangar 18. Bodies allegedly preserved, materials studied. I don’t see these beings as gods or conquerors. They’re more like mosquitoes in a photograph of a flower—another lifeform sharing the frame, interacting at their level. Some may be biological drones or probes; others, advanced explorers. The government, however, amplified the threat narrative: super-intelligent invaders with gravity-defying tech. Why? To rationalize endless funding for reverse-engineering programs. And the timeline fits suspiciously well. We went from propeller planes to supersonic jets, stealth technology, and radar-evading systems in a historical blink—right after Roswell. Coincidence? Or harvested knowledge traded or reverse-engineered? I suspect the latter. We would have reached these breakthroughs eventually through human ingenuity, but the acceleration smells of external influence.
I’ve had my own encounters with flying saucers. I won’t dramatize them here as some heroic standoff; they were quiet, observational moments that left me with a profound sense of perspective rather than fear. These crafts didn’t feel hostile or overwhelming in a superior way. They moved with technology that suggests mastery of dimensions or energy we’re still grasping—faster travel, perhaps interdimensional shifts. But the beings behind them strike me as competitors for space and resources, not infallible overlords. They’re lifeforms, flawed and curious like us. Demonizing them serves power structures more than truth. It keeps the public dependent: “Big government will protect you from the scary unknown.” I reject that entirely. Disclosure should empower individuals, not centralize control.
This perspective doesn’t undermine faith or the Bible; it enriches it. Scripture is filled with accounts that read like modern UAP encounters when viewed without preconception. Ezekiel’s vision of the wheel within a wheel—fiery, spinning, moving with purpose—sounds an awful lot like a technological craft. Elijah’s chariot of fire ascended in a whirlwind. The “watchers” and Nephilim in Genesis are echoed in the Book of Enoch and in fragments from the Dead Sea Scrolls found at Qumran. Those scrolls, preserved in caves near the Dead Sea, contain texts like the Genesis Apocryphon that fuel speculation about otherworldly parentage and paranormal events. Enoch walks with angels, receives heavenly knowledge; giants roam the earth before the flood. These aren’t contradictions to a creator God. They’re records of a cosmos alive with activity—paranormal, multidimensional, ongoing for millennia. Ancient alien speculations, while sometimes fanciful, ask the right questions: What if the “gods” of old were visitors? What if our myths encode real interactions? Modern science’s comfortable Darwinian narrative—life evolving slowly in isolation—feels increasingly convenient rather than complete. It suited a materialist worldview that ignored inconvenient anomalies. The real answers likely lie in a synthesis: seeded life, guided evolution, cosmic neighbors, all under a divine framework far grander than we imagined.
Human culture carries this hidden trauma—the memory of planetary destruction, of refugees or colonists arriving here after catastrophe. The Phaeton event (or whatever we ultimately call the lost planet) wasn’t just astronomical; it was existential. Mars shows scars of sudden devastation. Earth endured meteor showers and climatic upheavals. Our biology and psychology may still echo that displacement. Serpent Mound stands as one deliberate act of remembrance. Crop circles might be another. Even our drive to explore space, to reach Mars and beyond, could be a subconscious return to ancestral homes. The files now being released—Apollo mission transcripts mentioning anomalies, military pilot encounters, recovered materials—will force us to confront this inheritance.
As more documents roll out, I expect confirmation of what many have suspected: that interactions are real, that bodies and craft have been studied, and that the phenomenon spans history. But the takeaway shouldn’t be terror or worship. It should be humility and agency. We are not alone, yet we remain responsible for our planet, our societies, and our moral choices. Extraterrestrials aren’t here to save or enslave us; they’re part of a larger ecology. The government’s role in demonizing or gatekeeping has been the true barrier to understanding. Transparency, as Trump is delivering, shifts power back to the people. We get to decide what it means.
I’ve advocated this view for years because the questions matter more than the tidy answers science or institutions once offered. Ancient alien theories entertain, but they also challenge laziness in our worldview. Why assume isolation when evidence—geological, textual, anecdotal—points to connection? The Spielberg film will dramatize one vision of disclosure; the real one is unfolding now through declassified files and open dialogue. I hope that we approach it with the same discipline and clarity I’ve applied to every other domain of life: prepare through knowledge, reject fear as a control mechanism, and embrace responsibility.
The cosmos is vast, ancient, and inhabited. Earth’s story is intertwined with it. From the ruins of Phaeton to the precision of Serpent Mound, from Roswell’s wreckage to biblical chariots, the thread is continuity—not conquest. Disclosure isn’t the end of our story; it’s the beginning of a more honest chapter. I look forward to what comes next—not with dread, but with the quiet confidence that comes from long reflection on these matters. We’ve always been part of something bigger. Now we get to see it clearly.
Footnotes
¹ Presidential Unsealing and Reporting System for UAP, Department of War release, May 8, 2026.
² Pentagon initial tranche of UAP files, May 8, 2026.
³ Phaeton (hypothetical planet), Wikipedia, and historical astronomical hypotheses.
⁴ Ohio Department of Natural Resources, Serpent Mound Impact Structure documentation.
⁵ Wikipedia and Earth Impact Database entry on Serpent Mound crater.
⁶ Steven Spielberg’s Disclosure Day official teaser and release details, Universal Pictures, 2026.
⁷ Wright-Patterson Air Force Base and Roswell lore, including Hangar 18 references.
⁸ Dead Sea Scrolls scholarship, Genesis Apocryphon, and Enochic literature.
⁹ Ezekiel’s vision and biblical UAP interpretations in scholarly and popular analysis.
Bibliography & Further Reading / Viewing
UFO/UAP Disclosure & Government Files
• Department of War / Pentagon UAP release archives (war.gov/ufo, May 2026 tranche).
• The Roswell Report: Case Closed (U.S. Air Force, 1994/1997 updates).
• David Grusch congressional testimony and related UAP hearings (2023 onward).
Ancient Catastrophe & Solar System History
• Phaeton (Hypothetical Planet) – Titius-Bode law and disruption theories (various astronomical histories).
• Keith Milam et al., Guide to the Serpent Mound Impact Structure (Ohio DNR Geological Survey).
• Richard Firestone et al., The Cycle of Cosmic Catastrophes (on Younger Dryas and impact events).
Biblical & Ancient Texts
• The Book of Enoch (R.H. Charles translation; Dead Sea Scrolls fragments).
• Genesis Apocryphon from Qumran (Dead Sea Scrolls).
• Josef Blumrich, The Spaceships of Ezekiel (NASA engineer’s technical analysis).
Cultural & Speculative
• Erich von Däniken, Chariots of the Gods? (foundational ancient astronaut theory).
• Graham Hancock, Fingerprints of the Gods (catastrophe and lost civilizations).
• Steven Spielberg, Disclosure Day (forthcoming 2026 film).
• Jacques Vallée, Passport to Magonia (folklore and UFO parallels).
Historical Tools & Archives
• Smithsonian Institution meteorite and impact collections.
• Library of Congress historical UFO report archives.
• University of New Brunswick Earth Impact Database.
Rich Hoffman is an aerospace executive, political strategist, systems thinker, and independent researcher of ancient history, the paranormal, and the Dead Sea Scrolls tradition. His life in high‑stakes manufacturing, high‑level politics, and cross‑functional crisis management gives him a field‑tested understanding of power — both human and unseen.
He has advised candidates, executives, and public leaders, while conducting deep, hands‑on exploration of archaeological and supernatural hotspots across the world.
Hoffman writes with the credibility of a problem-solver, the curiosity of an archaeologist, and the courage of a frontline witness who has gone to very scary places and reported what lurked there. Hoffman has authored books including The Symposium of Justice, The Gunfighter’s Guide to Business, and Tail of the Dragon, often exploring themes of freedom, individual will, and societal structures through a lens influenced by philosophy (e.g., Nietzschean overman concepts) and current events.
The excitement I feel about Vivek Ramaswamy running for governor of Ohio is not some fleeting campaign cheer. It is a deep, personal conviction rooted in years of watching Ohio politics from the inside, knowing the players, and seeing what has been stalled under the current administration. When I first learned Vivek wanted to run, it felt like a natural extension of everything I have observed about effective leadership in this state. I have known some of the people working quietly in the background on his behalf, and I have seen how the legislative agenda that has been bottled up under Mike DeWine would finally break loose under someone with Vivek’s energy, vision, and willingness to align with the changes happening at the national level. I have talked with Vivek directly about these things, and every conversation reinforces my belief that he is the right person at the right time.
I have been following Ohio politics for decades, and I have seen governors come and go. Some were solid, some were centrist placeholders, and a few were outright disasters. Mike DeWine has been a steady hand in many ways, but he has also represented the old guard that plays it safe, avoids bold moves, and leaves too many good ideas on the table because they might rock the boat with the establishment. That is where Vivek Ramaswamy stands apart. He is not a career politician. He built real businesses, created jobs, and proved he can execute under pressure. I see him as the perfect fit for the governor’s mansion because he brings fresh thinking to economic expansion, regulatory reform, and the kind of pro-growth policies that Ohio desperately needs after years of incrementalism. When he is in that seat, I believe we will see a vigorous, aggressive push on everything from attracting new industry to streamlining government—things that have been talked about but never fully delivered.
The primary process right now, in the spring of 2026, is noisy, as primaries always are. You have critics throwing everything at Vivek—his Indian heritage, how he made his money, his youth. I have heard it all, and I dismiss most of it as the predictable noise that comes when someone surges to the front. I supported Donald Trump long before he announced his first run in 2015. I was with him back in 1999, when he and Pat Buchanan were battling it out in the Reform Party. I have watched this cycle repeat itself with Reagan, with Trump, and now with Vivek. People who are frontrunners always draw fire. The media loves to amplify the drama because it sells advertising. Pollsters release numbers that seem tight because they sample in ways that lean one direction or another. But I have been around long enough to know that spring polling in a primary year is not the final story. By July and August, things clarify dramatically. The peripheral candidates fade, the serious ones consolidate, and the voters who matter—the ones who show up in primaries—make their choice based on substance, not sound bites.
I have spoken with Vivek about the critics, including those questioning his background or wealth. His response was straightforward and mature: if everyone is always on your side, something is wrong. That is the mark of someone who understands leadership. You do not get rattled by the noise. You win people over with results. Vivek has shown he can do that. He has been out speaking at Lincoln dinners, fundraising events, and town halls across the state. He is articulate, energetic, and has a strong partner in his wife. Those are the qualities that translate to governing. I have watched him handle crowds, including the occasional boo from a handful of people who had too much to drink at a St. Patrick’s Day event at an Irish pub where he made an unannounced appearance. The cheers far outnumbered the jeers, and he took it in stride. That is the kind of poise Ohio needs in the governor’s office.
On the other side, the Democrats’ best option is Amy Acton. That alone tells you how weak their bench is. Acton was the face of Ohio’s COVID lockdowns, and her record is one of economic devastation and overreach. She has a one-trick pony: “I’m a doctor, I care about health.” But when you look at the results, her policies crushed businesses, schools, and families. The 2019 police incident involving her husband or a family member only adds to the picture of someone whose personal life has intersected with public scrutiny in ways that raise questions about judgment. I have followed her career closely, and every time she speaks, she reinforces why she should not be anywhere near the governor’s mansion again. Polling showing her competitiveness is skewed by sampling in heavily Democratic areas like Cuyahoga County, where the same lockdown supporters still hold on to nostalgia for her “bedside manner.” But real-world results matter more than nostalgia. Ohio cannot afford another round of that.
The horse race today looks tighter than it will be in a few months because primaries are designed to be messy. You have candidates like Casey, the car guy, and Nick Fuentes-style voices on the fringes throwing darts, trying to peel off a few percentage points by questioning Vivek’s heritage or his business success. That is standard primary theater. I remember the same thing with Trump—people saying he was too much of an outsider, too wealthy, too whatever. Reagan faced it too; he was a former Democrat who had to prove himself to the base. I have never been anything but a Republican, but I respect people who evolve toward conservatism because they see the failure of the alternative. Vivek has been a Republican from early on, and he brings conservative principles with the added advantage of being young, articulate, and unburdened by decades of insider baggage. He is not a middle-grounder. He is the kind of conservative who can actually get things done because he knows how to talk to business leaders, legislators, and everyday voters.
I have roots in this state’s politics. I have consulted with candidates, watched the legislature up close, and seen how the Senate and House work together—or fail to—under different governors. Vivek already has strong relationships there. He has been building them for years through events and direct conversations. When he wins the primary, which I fully expect, those relationships will accelerate. The legislative agenda that has been stalled will move. Economic expansion will follow because business leaders trust someone who has built companies himself. Trump’s endorsement is not just symbolic. It is practical. Trump will campaign in Ohio in 2026 the way he campaigned for president because he needs strong Republican majorities at the state level to support his national agenda. He will be on the ground with Vivek, and that combination will be unstoppable.
Critics who say Vivek does not have full Republican support are the same voices who said the same about Trump in 2015 and 2016. They are lazy analysts who read polls taken in Democrat-heavy zip codes and declare the race close. Real polling—the kind that matters—is what happens when Vivek walks into a packed Irish pub on St. Patrick’s Day, and the crowd cheers louder than the handful of boos. That is the energy that wins primaries and general elections. Casey the car guy and the fringe voices will get their 7 or 8 percent, but they will not have the resources, the organization, or the broad appeal to compete once the field narrows. Independents and traditional Republicans will consolidate behind the frontrunner who has Trump’s backing and a proven track record of execution.
I have been through enough cycles to know how this plays out. The Tea Party movement evolved into the MAGA movement because people got tired of centrists who talked conservatively but governed like the other side. Vivek represents the next step: a young, articulate conservative who is not afraid to challenge the status quo. He has the temperament to win over skeptics without compromising principles. His wife is a strong partner in the effort. Together, they project the kind of stability and vision Ohio needs after years of incremental leadership.
The contrast with Amy Acton could not be sharper. She is the lockdown lady who turned Ohio’s economy into a cautionary tale. Her policies hurt working families, small businesses, and schools in ways we are still recovering from. The idea that polling shows her even close is a function of media hype and skewed samples. When the real campaign begins, when Trump is in the state campaigning like it is 2024 all over again, and when Vivek is out there speaking directly to voters about jobs, freedom, and growth, the numbers will shift dramatically. That is how primaries work. The noise in spring gives way to clarity by summer.
I am excited because I see the potential for real change. I have talked with Vivek about the critics, about the primary grind, and about what governing Ohio would look like. He gets it. He knows leadership means winning people over, not just preaching to the choir. He has the resources, the relationships, and the resolve to deliver. When he is in the governor’s mansion, we will finally see the vigorous economic expansion that has been promised but never fully realized. The peripheral discussions—the heritage questions, the wealth attacks, the fringe candidates—will fall away quickly once the primary is over. Republicans will unify because the alternative is unacceptable.
That is why I support Vivek Ramaswamy without hesitation. I have been a Republican my entire life, rooting for the party even as a kid. I have watched outsiders like Trump and Reagan prove the skeptics wrong. Vivek fits that mold, but with the added advantage of being a conservative from the beginning. He is the clear frontrunner for good reason. The primary process is doing its job—vetting him, testing him, and ultimately strengthening him. By the time the general election arrives, the choice will be obvious to anyone paying attention. Ohio cannot afford another lockdown-era disaster. It needs leadership that builds, not restricts. Vivek Ramaswamy is that leader.
The horse race today is a theater. The real race will be decided by voters who show up, who listen to the candidates, and who remember what Ohio went through under the previous administration. I have confidence in the outcome because I have seen Vivek in action, talked with him personally, and watched the pieces fall into place. The critics will keep talking, but the results will speak louder. This is going to be a good year for Ohio, and I am excited to be part of it.
Footnotes
1. Ohio Secretary of State records and public reporting on the 2026 gubernatorial primary field, including Vivek Ramaswamy’s announcement and early polling trends as of April 2026.
2. Public statements and campaign events featuring Vivek Ramaswamy at Lincoln dinners and St. Patrick’s Day gatherings in Ohio, 2025–2026.
3. Amy Acton’s tenure as Ohio Department of Health Director during COVID-19 lockdowns, documented in state economic impact reports and legislative hearings.
4. 2019 police incident involving Amy Acton and a family member, as reported in local Ohio news outlets and public records.
5. Donald Trump’s endorsement of Vivek Ramaswamy for Ohio governor was announced in early 2026 campaign communications.
6. Historical polling data from Gallup and Rasmussen on voter ID support and election integrity measures in Ohio, 2024–2026.
7. Ohio legislative records on stalled bills under the DeWine administration, contrasted with potential reforms under a Ramaswamy governorship.
Bibliography
• Ohio Secretary of State. 2026 Gubernatorial Primary Candidate Filings and Polling Summaries.
• Ramaswamy, Vivek. Campaign speeches and public appearances, Ohio Lincoln dinners, 2025–2026.
• Acton, Amy. Ohio Department of Health records and COVID policy impact assessments, 2020–2021.
• Local news archives (Cleveland Plain Dealer, Columbus Dispatch). Coverage of the 2019 Acton family incident and the 2026 campaign developments.
• Trump, Donald. Official endorsement statements for the 2026 Ohio governor race.
• Pew Research Center and Gallup. Polling on election security and voter ID, 2024–2026.
• Ohio Legislative Service Commission. Bill status reports under DeWine administration, 2022–2026.
Rich Hoffman is an aerospace executive, political strategist, systems thinker, and independent researcher of ancient history, the paranormal, and the Dead Sea Scrolls tradition. His life in high‑stakes manufacturing, high‑level politics, and cross‑functional crisis management gives him a field‑tested understanding of power — both human and unseen.
He has advised candidates, executives, and public leaders, while conducting deep, hands‑on exploration of archaeological and supernatural hotspots across the world.
Hoffman writes with the credibility of a problem-solver, the curiosity of an archaeologist, and the courage of a frontline witness who has gone to very scary places and reported what lurked there. Hoffman has authored books including The Symposium of Justice, The Gunfighter’s Guide to Business, and Tail of the Dragon, often exploring themes of freedom, individual will, and societal structures through a lens influenced by philosophy (e.g., Nietzschean overman concepts) and current events.
The recent interview between Fox News host Jesse Watters and NASA Administrator Jared Isaacman, which aired amid the high-stakes momentum of the Artemis program, captured more than just technical difficulties with an earpiece that briefly cut out audio during a live segment. It encapsulated a deeper tension roiling American aerospace ambitions: the urgent race to establish a permanent lunar presence before China, set against decades of bureaucratic drift, cultural shifts in the workforce, and policy choices that prioritized social engineering over raw engineering excellence. Isaacman, the billionaire entrepreneur and commercial astronaut who assumed the role of NASA’s 15th administrator in December 2025 after President Trump’s nomination and swift Senate confirmation, has injected a dose of private-sector urgency into the agency. Yet the exchange with Watters—where questions about beating China to a sustained moon base prompted the glitch—sparked immediate online speculation about whether it was a genuine malfunction or narrative control. Those who follow space policy closely understand the subtext: the United States holds a lead today, but sustaining it demands confronting uncomfortable truths about how DEI-driven mandates, union-influenced work cultures, and regulatory bloat have eroded the very foundations that once propelled America to the moon in under a decade during the Apollo era.
To appreciate the stakes, one must revisit NASA’s trajectory since the glory days of Apollo 11 in 1969. That achievement, born of Cold War necessity and a national commitment to excellence under Presidents Kennedy and Johnson, saw the agency operate with a singular focus: land humans on the moon and return them safely. The program succeeded through relentless innovation, round-the-clock engineering, and a workforce ethos that tolerated risk in pursuit of national objectives. By contrast, the post-Apollo decades brought complacency, budget constraints, and the rise of the Space Shuttle and International Space Station as routine operations rather than frontier-pushing endeavors. Human spaceflight stagnated, with the shuttle program ending in 2011 after the Columbia and Challenger tragedies highlighted safety concerns but also exposed layers of bureaucracy. Enter the Obama administration in 2009, which inherited a Constellation program already strained but pivoted sharply. In a 2010 Al Jazeera interview, then-NASA Administrator Charles Bolden articulated what he described as one of President Obama’s top priorities for the agency: reaching out to the Muslim world to highlight historic contributions to science, math, and engineering. The White House quickly clarified that this was not NASA’s foremost mission—emphasizing inspiration for children and international partnerships instead—but the remark crystallized a broader reorientation. Funding for human exploration was curtailed in favor of commercial partnerships and Earth science, while SLS (Space Launch System) development, mandated by Congress as a jobs program across multiple states, ballooned in cost and timeline. By 2012-2013, as the administration emphasized diversity and inclusion initiatives across federal agencies, NASA and its contractors began integrating DEI frameworks into hiring, training, and performance evaluations. Executive performance plans incorporated DEI metrics, and contractors faced pressure to align with equity action plans that emphasized demographic targets over merit-based selection.
These policies did not emerge in isolation. Across aerospace and manufacturing sectors, similar mandates proliferated, often tied to federal contracts worth billions. NASA’s 2022 Equity Action Plan, for instance, embedded DEIA (Diversity, Equity, Inclusion, and Accessibility) requirements into mission leadership selection, mentorship programs, and supplier diversity goals. While proponents argued that diverse teams foster innovation—as evidenced by claims about the Mars Curiosity rover mission, where varied perspectives allegedly enhanced problem-solving—critics pointed to measurable performance drag. OpenTheBooks analyses from the period revealed NASA allocating tens of millions to DEI-specific contracts and training between fiscal years 2021 and 2024, even as core programs like Artemis faced delays. Boeing and SpaceX, major NASA partners, navigated these pressures amid their own unionized workforces and supplier chains, where compliance sometimes trumped speed. The result? Extended timelines and cost overruns that dwarfed Apollo’s efficiency. Artemis I, the uncrewed SLS test flight, finally launched in 2022 after years of slippage; Artemis II, the crewed lunar flyby, occurred in early 2026 following further postponements linked to technical issues, hydrogen leaks, and integration challenges. Cumulative costs for the program through 2025 exceeded $93 billion according to NASA’s Office of Inspector General, with SLS launches now priced at around $4 billion each—far beyond initial projections of $500 million. These figures reflect not just inflation or complexity but systemic inefficiencies: multilayered oversight, “safety-first” cultures that sometimes masked risk aversion, and a workforce environment where political correctness and work-from-home mandates during COVID exacerbated disconnects between salaried administrators and shop-floor technicians.
From an insider’s perspective in aerospace manufacturing—where physical hardware must meet unforgiving tolerances for flight—the cultural erosion becomes glaring. Large primes and their tiered suppliers adopted elements of the Toyota Production System (TPS) in the 1980s and 1990s, inspired by Japan’s post-war industrial miracle. Taiichi Ohno’s lean principles emphasized waste elimination, just-in-time inventory, and the Andon cord: a mechanism empowering any line worker to halt production upon spotting a defect, triggering immediate problem-solving by cross-functional teams. In Japanese facilities, this system thrived on a cultural bedrock of exceptional work ethic—deep bows at convenience stores, meticulous attention to detail in every task, and a societal emphasis on collective diligence rooted in post-war reconstruction values. Workers viewed line stops as a matter of quality and the customer, not as excuses for downtime. NUMMI, the 1984 Toyota-GM joint venture in Fremont, California, demonstrated that these principles could be transplanted to American soil, transforming a dysfunctional GM plant into a high-performing operation through rigorous training, respect for workers, and a kaizen (continuous improvement) mindset. Yet scaling this across U.S. aerospace proved elusive, largely due to entrenched differences in labor culture.
American manufacturing, particularly in union-heavy sectors like aerospace and autos, evolved differently. Labor unions, while securing wages and protections, often fostered adversarial dynamics that prioritized job security and grievance processes over rapid resolution. The United Auto Workers (UAW), for example, navigated the bankruptcies of GM and Chrysler in 2009, yet patterns persisted: when issues arose—defective parts, process deviations—responses frequently involved slowdowns, Netflix viewing on phones during waits, or leveraging downtime for personal pursuits rather than pursuing aggressive root-cause fixes. This contrasts sharply with TPS’s “stop to fix” ethos, where Japanese teams swarm problems relentlessly. In aerospace, where suppliers cascade behaviors from primes like Boeing or Lockheed, the ripple effects compound. During the COVID-era mandates, remote work for administrators clashed with the impossibility of “building stuff” from home, revealing the fragility of cultures detached from physical production. Safety protocols, essential after historical tragedies, sometimes became pretexts for caution that bordered on paralysis, inflating costs and timelines. A recent tour of NASA facilities underscored this: late on a Saturday night, parking lots sat half-empty, with activity levels insufficient for the compressed schedules needed to outpace rivals. Contrast this with SpaceX’s Hawthorne and Boca Chica operations, where engineers and technicians work extended shifts, holidays included, driven by founder Elon Musk’s “hardcore” ethos of iteration and urgency. The Falcon and Starship programs demonstrate that meritocratic, high-engagement cultures can deliver reusable hardware at a fraction of traditional costs, pressuring NASA and legacy contractors to adapt.
The geopolitical dimension amplifies these internal frailties. China’s lunar ambitions are no secret and proceed with authoritarian efficiency. Having landed robotic missions on the far side of the moon and established the Tiangong space station, Beijing aims to achieve a crewed landing by 2030 using the Long March 10 rocket, Mengzhou spacecraft, and Lanyue lander. Follow-on plans include an International Lunar Research Station (with Russia) by 2035, featuring habitats, resource utilization, and sustained presence near the south pole. Wu Weiren, chief designer of China’s lunar program, has outlined aggressive resource-development goals, unhindered by the democratic debates or union negotiations that constrain the U.S. As of April 2026, NASA’s Artemis architecture—post-Isaacman’s overhaul—targets crewed landings in 2028 via Artemis III or IV, pivoting from the canceled Lunar Gateway to direct south pole infrastructure: habitats, pressurized rovers, nuclear power, and ISRU (in-situ resource utilization) for oxygen and construction. NASA’s Ignition event in March 2026 laid out a $20-30 billion, multi-phase plan over seven to ten years for a base that supports month-long crew stays, leveraging commercial partners like SpaceX and Blue Origin. Yet without cultural acceleration, China’s state-directed workforce—operating under conditions that Americans might deem “unhealthy” but that yield results—could close the gap. The lead is “too great” only if maintained; hesitation invites reversal.
Isaacman’s leadership signals a potential inflection. A veteran of the Inspiration4 and Polaris Dawn missions, he brings entrepreneurial grit, having overseen infrastructure demolitions at the Marshall Space Flight Center to modernize for Trump-era goals. The Watters interview, despite the glitch (deemed technical by most accounts, not evasion), highlighted Artemis II’s successes and Mars-forward experiments. But sustaining momentum requires a broader resurrection of the American manufacturing base. This means rejecting leniency toward policies that dilute merit—hiring, promotions, and evaluations rooted in competence rather than quotas. It demands seven-day operations, holiday shifts without complaint, and full parking lots at 3 a.m. Safety must remain paramount, but not as a shield for disengagement; engaged teams, as SpaceX proves, reduce errors through vigilance rather than bureaucracy. Unions supporting political shifts (many backed Trump in recent cycles) face a reckoning: adapt to competitive realities or risk irrelevance as smaller, agile players—Firefly, Blue Origin, and commercial upstarts—overtake sluggish giants. Suppliers must follow suit, cascading urgency downward rather than mirroring top-down complacency.
Historical parallels abound. The original space race demanded Apollo-era grit: engineers sleeping under desks, welders iterating prototypes until flawless, a nation unified against Soviet threats. Today’s competition, while economic and scientific rather than purely military, carries strategic weight. Lunar resources—helium-3 for fusion, water ice for propellant, regolith for construction—could dictate cislunar dominance, influencing satellite networks, planetary defense, and future Mars missions. An American flag on the first sustained base is not symbolism but necessity, setting norms for celestial governance amid rising multipolarity. Sacrificing lives recklessly is unacceptable, yet charging forward with calculated risk mirrors historical precedents: D-Day assaults or Pacific island-hopping campaigns where objectives justified intensity. NASA’s suppliers, from avionics to propulsion, must internalize this; half-asleep workers awaiting problem resolution or LinkedIn job-hunting administrators undermine the mission.
My book, The Gunfighter’s Guide to Business (2021), anticipated these manufacturing and cultural crossroads. Hard-learned truths from COVID—when intent behind policies crystallized as micromanagement and reduced output—demand a return to basics: merit over mandates, engagement over entitlement, innovation over regulation. Trump’s second term, with Isaacman at the helm, has already accelerated Artemis restructuring, but longevity matters. Republican continuity post-2028 ensures that policies endure beyond a single administration, preventing a reversion to pre-2025 drift. This is not partisan rhetoric but pragmatic necessity for a workforce revival that dusts off “the right stuff”—the toughness, curiosity, and dedication that defined mid-20th-century America.
In aerospace, where atmospheric or orbital flight shares the same adventurous DNA, success hinges on compressing timelines rather than extending them. Japan’s lean techniques succeeded not through rote imitation but cultural alignment; America must forge its hybrid, leveraging individual initiative within disciplined systems. Parasite-like drags—DEI overhead, union-enabled slowdowns, safety-as-excuse—must yield to vitality. Recent conferences with major manufacturers reveal lingering Toyota envy without the execution; presentations touting incremental lean gains ignore root cultural mismatches. Smaller innovators will force adaptation, as they already do via commercial crew and cargo.
Ultimately, the moon base vision—sustainable habitats and a continuous presence akin to the ISS but extraterrestrial—demands more than hardware. It requires human capital aligned with purpose: passionate, grid-tough teams working around the clock because the frontier calls. China pushes aggressively, accepting trade-offs for primacy; the U.S. can lead by reclaiming its edge without mirroring authoritarianism, simply by unleashing latent American ingenuity. The Watters-Isaacman moment, glitch and all, reminds us that the stakes are real. With policies favoring merit, excellence, and intelligence (MEI) supplanting prior frameworks, and commercial pressure from SpaceX et al., NASA can reclaim leadership. The American manufacturing base, long crippled by self-inflicted wounds, stands poised for resurrection—if leaders and workers alike embrace the grind. This is the undercurrent of the current space drama: not mere technical hurdles, but a call to cultural renewal. Sustaining it ensures not just lunar victory but a broader renaissance, where adventure, innovation, and unapologetic excellence propel humanity outward. The 2030 deadline looms; meeting it—and beyond—restores what decades of deviation nearly forfeited. The right stuff awaits rediscovery, and the time is now.
Bibliography and Footnotes for Further Reading
1. NASA Office of Inspector General. Artemis Program Cost and Schedule Overruns. 2025-2026 reports detailing $93 billion+ expenditures through FY2025.
2. Bolden, Charles. Al Jazeera Interview (July 2010), as documented in Reuters and CBS News archives on NASA outreach priorities.
3. Isaacman, Jared. NASA Official Biography and Confirmation Records (December 2025). NASA.gov.
4. Planetary Society. Cost Analysis of SLS/Orion Programs. Updated 2026.
5. Ohno, Taiichi. Toyota Production System: Beyond Large-Scale Production. Productivity Press, 1988 (foundational TPS text, including Andon system).
6. Adler, Paul S. “Cultural Transformation at NUMMI.” MIT Sloan Management Review, 1994.
7. OpenTheBooks. “NASA’s One Giant Leap Toward DEI.” Substack analysis of FY2021-2024 spending.
8. Reuters. “China’s Crewed Lunar Program Eyes Astronaut Landing by 2030.” April 2026.
9. NASA. Artemis Ignition Event and Moon Base Plan. March 2026 announcements.
10. Hoffman, Rich. Gunfight Guide to Business (2021). Self-published insights on manufacturing resilience and cultural factors in industry.
11. National Academies of Sciences, Engineering, and Medicine. Advancing DEIA in Competed Space Missions. 2022 report (context for pre-2025 policies).
12. U.S. Government Accountability Office. Audits on NASA project overruns, 2025.
13. JETRO Surveys on U.S.-Japan manufacturing challenges (labor and workforce data).
14. Nature. “China Planning Lunar Landing and Base.” April 2026.
15. Fox News Archives. Watters-Isaacman Interview Transcripts and Clips (April 2026).
16. Lean Blog. Analyses of Andon cord and Japanese vs. Western implementation.
17. CSIS. Reports on U.S.-Japan economic ties and workforce development (2026).
18. Additional historical: Logsdon, John. John F. Kennedy and the Race to the Moon. Palgrave Macmillan, 2010 (Apollo context).
19. Musk, Elon, and SpaceX public updates on operational culture (various 2020s interviews).
20. Trump Administration Executive Orders on Ending DEI Programs (January 2025 onward).
Rich Hoffman is an aerospace executive, political strategist, systems thinker, and independent researcher of ancient history, the paranormal, and the Dead Sea Scrolls tradition. His life in high‑stakes manufacturing, high‑level politics, and cross‑functional crisis management gives him a field‑tested understanding of power — both human and unseen.
He has advised candidates, executives, and public leaders, while conducting deep, hands‑on exploration of archaeological and supernatural hotspots across the world.
Hoffman writes with the credibility of a problem-solver, the curiosity of an archaeologist, and the courage of a frontline witness who has gone to very scary places and reported what lurked there. Hoffman has authored books including The Symposium of Justice, The Gunfighter’s Guide to Business, and Tail of the Dragon, often exploring themes of freedom, individual will, and societal structures through a lens influenced by philosophy (e.g., Nietzschean overman concepts) and current events.
I’ve been thinking a lot lately about where humanity stands at this pivotal moment. As of late March 2026, NASA is days away from launching Artemis II—the first crewed mission to the Moon since Apollo, targeted for no earlier than April 1, 2026, with astronauts Reid Wiseman, Victor Glover, Christina Koch, and Jeremy Hansen aboard Orion for a ten-day lunar flyby. This isn’t just another flight; it’s NASA finally getting aggressive, the way it always should have been. I support the Artemis program with my whole heart. I want to see timelines compressed, second and third shifts running around the clock, Saturdays and Sundays included—full throttle output. We’ve talked for decades about whether we ever really went to the Moon. I respect people who doubt it; many have been lied to by institutions they once trusted. But I’ve traveled the world, seen the curvature of the Earth with my own eyes, understood time zones through lived experience, and studied how ancient mathematicians calculated that curvature to plot constellations and voyages. Those advances in human culture demand we go to space—not just with drones or robots, but with people living sustainably off-world. That’s the only way we climb out of Plato’s cave, stop staring at shadows, and see reality for what it is.
My perspective is rooted in a deep love for knowledge, ancient history, and the biblical call to dominion. I don’t dismiss fears about transhumanism or the occult origins some attribute to NASA. I get the Tower of Babel parallels—humanity trying to replace God. But I also believe God gave us intellect and drive precisely for exploration. Leaving Earth isn’t rebellion; it’s fulfillment of the creation mandate. And with AI, robotics, and companies like SpaceX and Firefly Aerospace pushing boundaries, we’re on the cusp of a flourishing space economy that will create jobs, not destroy them. I’ll explain all of this below, drawing on the examples and reasoning I’ve shared in conversations, while adding substantial background, historical context, scientific details, and references for further study. This is my view, expressed in the first person because these convictions are personal—forged from years of study, travel, and reflection on what makes civilizations thrive or collapse.
Let’s start with the skepticism that still lingers. I’ve met kind, thoughtful people who defend Flat Earth theory aggressively. I feel for them. Decades of institutional deception—from governments to media—have left many clinging to simplicity as a shield against complexity. Yet the evidence against a flat Earth is overwhelming and ancient. Around 240 BCE, the Greek scholar Eratosthenes of Cyrene calculated Earth’s circumference with remarkable accuracy using nothing more than sticks, shadows, and geometry. At noon on the summer solstice in Syene (modern Aswan), the Sun shone directly down a well with no shadow. In Alexandria, 5000 stadia north, a stick cast a 7.2-degree shadow—exactly 1/50th of a circle. Multiplying the distance by 50 gave him roughly 250,000 stadia, or about 40,000 kilometers—within 1% of the modern equatorial value of 40,075 km. Ancient cultures used this spherical understanding to navigate oceans and align monuments with constellations. Time zones, the Coriolis effect on weather, and lunar eclipses (where Earth’s round shadow falls on the Moon) all confirm it. I’ve seen the horizon curve from high altitudes and across oceans. We don’t need to argue endlessly; we need to move forward.
The same institutional distrust fuels Moon-landing conspiracies. Yet commercial progress is demolishing doubt. In March 2025, Firefly Aerospace’s Blue Ghost lander achieved the first fully successful commercial Moon landing in Mare Crisium, near Mons Latreille. It operated for over 14 days on the surface—346 hours of daylight plus lunar night—delivering NASA payloads and proving robotic precision. This wasn’t government theater; it was private industry landing hardware right near prior Apollo sites. The best proof, though, will be routine human traffic: Starship ferrying thousands to lunar bases and back. When people vacation on the Moon like they do in Hawaii, the shadows-on-the-wall debate ends.
This brings me to Plato’s Allegory of the Cave, which I invoke often because it perfectly captures our situation. In Book VII of The Republic, Socrates describes prisoners chained since birth in an underground cavern, facing a blank wall. Behind them burns a fire; between fire and prisoners, puppeteers carry objects whose shadows dance on the wall. The prisoners believe these shadows are ultimate reality; they compete to predict the next shadow, mistaking illusion for truth. One prisoner breaks free. Dragged upward into sunlight, he suffers pain but gradually sees real objects, then the Sun itself—the Form of the Good. Returning to the cave to free others, he is mocked as blind. Plato uses this to illustrate education’s purpose: turning the soul from illusion toward truth.
I see modern humanity in that cave. We’ve been fed institutional shadows—media narratives, bureaucratic lies, power-maintaining myths. Space exploration is the ascent. Drones and rovers have sent back data, but they’re still shadows. Humans must go—live, work, have children off-world—to grasp the fire and the Sun beyond. Only then do we understand what cast those flickering images on Earth’s wall. My entire worldview, from business to culture to faith, rests on this quest for unfiltered knowledge. I refuse to remain chained, interpreting shadows while interpreters with agendas lie about what they see.
Ancient history reinforces this urgency. I study civilizations full-time because they reveal what builds success: boldness, truth-seeking, and expansion. Many past cultures achieved greatness then lost momentum—collapsed under internal rot or external conquest. I call this “second husband syndrome.” Imagine a second husband tormented by thoughts of his wife’s first husband, especially if children from that marriage remain. Jealousy poisons the new relationship. Likewise, modern elites suppress or dismiss prior cultures’ achievements to claim sole glory. They rewrite history so previous “husbands” (Atlantis legends, megalithic engineering, advanced astronomy) never existed or were primitive. This intellectual jealousy stifles progress. Studying the Sumerians, Egyptians, Greeks, or Maya shows they grasped Earth’s sphericity, built with precision, and reached for the stars. To build successful cultures today, we must leave the mother’s womb—Earth—and psychologically inhabit other worlds. Labor shortages on Earth are irrelevant; AI and robotics multiply our hours exponentially.
Biblically, this expansion aligns with God’s design, not against it. Genesis 1:28 commands: “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” Theologians call this the creation or cultural mandate—image-bearers exercising responsible stewardship and creativity across creation. Some interpret it Earth-only, warning against “playing God.” I counter: God gave intellect, curiosity, and the stars themselves. Exploration within biblical rules—humility before the Creator, ethical stewardship—strengthens faith. Western civilization’s prosperity flows from this worldview: truth-seeking fused with moral order. Space doesn’t dismiss Scripture; it illuminates it. Ancient myths and biblical echoes (Ezekiel’s wheels, chariots of fire) hint at cosmic realities. When we settle the Moon and Mars, we’ll confront those stories with fresh eyes, not fear.
Transhumanism and AI raise valid anxieties. I sympathize with those guarding the “temple of the human body” against occult-tinged experiments that seek to dethrone God. Yet I support robotics and AI enthusiastically. They’re tools, not replacements. Elon Musk’s Optimus robots—demonstrated in recent high-profile events—represent progress, not erasure. The robot Melania Trump walked onstage symbolized partnership: machines handling hostile environments so humans thrive. Blue-collar fears about job loss in trucking or fast food miss the bigger picture. Space will explode opportunities. Lunar mining, orbital manufacturing, tourism, and research will demand millions of roles Earthside and off-world. NASA studies project Artemis driving economic growth through commercial partnerships and a burgeoning lunar marketplace. PwC forecasts a $127 billion Moon economy by 2050, fueled by energy infrastructure, resources, and services. I think it will be a lot higher than that. Far from regression, we gain jobs by the mass. I’m bullish because history shows technology expands human potential when paired with moral vision.
Look at the hardware already proving the path. SpaceX’s Starship must fly aggressively; routine, reusable flights are non-negotiable. Firefly’s success shows commercial lunar access is here. Artemis II tests Orion and SLS for crewed lunar operations, paving the way for Artemis III’s landing (targeted 2027–2028 under current plans) and eventual bases. I want Americans—led by visionaries like President Trump—first on the Moon again, first with permanent colonies (dozens, then hundreds, then thousands). A 10,000-person lunar hub by 2050 isn’t fantasy; it’s engineering plus will. People will live there comfortably: internet, power, hotels. I’ll be among the first tourists with my wife—enthusiastically. Imagine vacationing on the Moon, then returning transformed.
Mars follows. Elon Musk has highlighted the Fermi Paradox’s scariest resolution: we might be alone, or nearly so, in the observable universe—a tiny candle of consciousness in darkness. That rarity demands we multiply life outward. Different gravities will reshape humanity—taller or shorter frames, new adaptations—yet our core experience evolves. Space archaeology will resolve earthly mythologies: Was Mars once lush? Did prior intelligences leave traces? We boldly go, not in fear, but in faith.
Opposition comes from anti-human forces—regressive ideologies that prefer controlled scarcity on Earth over expansive freedom. Democrats and globalist mindsets sabotage by slowing timelines, inflating costs, or prioritizing Earthbound politics. They fear off-world colonies because independent humans are harder to dominate. I reject that. Human destiny is multi-planetary; it guarantees species survival against asteroids, climate shifts, or self-inflicted woes.
I want answers. I want the space economy flourishing, exploration routine, and humanity confronting the fire behind the shadows. My book The Gunfighter’s Guide to Business outlines principles of decisive action and moral clarity I apply here. Subscribe, engage, study ancient history, support aggressive NASA and SpaceX timelines. Let’s compress Artemis, land Starships weekly, and build hotels on the Moon. The cave is behind us. The stars await. Godspeed.
Footnotes and Further Reference Material
1. Plato. The Republic, Book VII (514a–520a). Standard translation by Benjamin Jowett or Allan Bloom recommended. For modern analysis: SparkNotes or MasterClass summaries align with my interpretation of enlightenment through ascent.
2. Eratosthenes’ method detailed in Cleomedes’ On the Circular Motions of the Heavens and modern reconstructions. See APS News (2006) or Khan Academy for accessible explanations.
3. NASA Artemis Program: Official site (nasa.gov/artemis) for timelines; Wikipedia for historical delays. Economic report: “Economic Growth and National Competitiveness Impacts of the Artemis Program” (NASA, 2022).
4. Firefly Blue Ghost Mission 1: Firefly Aerospace press releases and end-of-mission summary. Confirms March 2, 2025 landing.
5. Biblical Creation Mandate: Genesis 1:26–28; extended discussion in Answers in Genesis or Focus on the Family resources.
7. Elon Musk on Fermi Paradox and solitude in cosmos: Public statements 2018–2026, including Davos remarks and X posts.
Additional reading: The Republic (Plato); Pale Blue Dot (Carl Sagan) for perspective (though I differ on some philosophical points); NASA’s Artemis economic studies; The Case for Mars (Robert Zubrin); ancient astronomy texts like Ptolemy or modern histories of Eratosthenes. For AI/robotics ethics: Musk’s own writings and Tesla Optimus updates. Study these, visit NASA facilities as I have with my wife, and join the ascent. The future is ours to seize.
Rich Hoffman is an aerospace executive, political strategist, systems thinker, and independent researcher of ancient history, the paranormal, and the Dead Sea Scrolls tradition. His life in high‑stakes manufacturing, high‑level politics, and cross‑functional crisis management gives him a field‑tested understanding of power — both human and unseen.
He has advised candidates, executives, and public leaders, while conducting deep, hands‑on exploration of archaeological and supernatural hotspots across the world.
Hoffman writes with the credibility of a problem-solver, the curiosity of an archaeologist, and the courage of a frontline witness who has gone to very scary places and reported what lurked there. Hoffman has authored books including The Symposium of Justice, The Gunfighter’s Guide to Business, and Tail of the Dragon, often exploring themes of freedom, individual will, and societal structures through a lens influenced by philosophy (e.g., Nietzschean overman concepts) and current events.
In the quiet rhythms of a life well-lived in Middletown, Ohio—where the Ohio River Valley whispers stories of ancient mounds and forgotten giants—few pursuits bring deeper satisfaction than the steady arrival of a new issue of Biblical Archaeology Review. For decades, since I was eleven or twelve years old, these pages have anchored a lifelong fascination with the tangible remnants of Scripture: pottery shards from Israelite settlements, inscriptions confirming kings mentioned in the books of Kings and Chronicles, and excavation reports that ground the biblical narrative in real soil and stone rather than abstract myth. That same reverence for evidence extends naturally to the majestic ESV Archaeology Study Bible from Crossway, a volume packed with hundreds of full-color photographs, detailed maps, timelines, and notes contributed by field-trained archaeologists who have walked the very sites they describe. It doesn’t indulge in wild speculation; instead, it methodically illuminates how discoveries at places like Megiddo, Hazor, Lachish, or the City of David correspond directly to the texts we hold dear, reinforcing that the Bible is not some detached spiritual allegory but a record deeply interwoven with verifiable history, geography, and material culture.
The more one engages with these resources, the deeper the layers become. Archaeology confirms the plausibility of biblical events and places, but it also leaves space for the “paranormal” or supernatural dimensions that the texts themselves never shy away from—encounters with spiritual forces, hybrid beings, and cosmic rebellions that shape human destiny across millennia. This interplay becomes especially urgent in 2026, as Vice President J.D. Vance has spoken openly about his long-standing obsession with UFO files and his firm conviction that what many call extraterrestrial visitors are not aliens from distant planets in the conventional science-fiction sense. In a recent interview with podcaster Benny Johnson, Vance stated plainly, “I don’t think they’re aliens. I think they’re demons anyway.” He frames the phenomena through a Christian worldview: there is real good and real evil operating in the unseen realm, and entities engaging in “weird things to people”—abductions, genetic interference, or deceptive encounters—align more readily with biblical descriptions of spiritual deception than with benevolent or neutral visitors from another star system. Vance, drawing on his background as a Marine, lawyer, author of Hillbilly Elegy, and now Vice President with access to the highest-level classifications, has vowed that the Trump administration will pursue the genuine disclosure of classified UFO-related materials. His goal appears practical as well as curious: get ahead of cultural shaping moments, such as a potential new Spielberg film that could frame the narrative in purely secular or optimistic “space brothers” terms, much as Close Encounters of the Third Kind did in the late 1970s when it profoundly influenced public perception and even inspired my own fourth-grade report on UFO sightings. His sincerity stands out, especially coming from someone rooted in Midwestern values, family commitments, and a desire to serve effectively without descending into fringe hysteria. Many everyday “normies”—folks who grill hot dogs on weekends, mow lawns on Saturdays, follow the Cincinnati Reds, and focus on practical concerns like gas prices and raising kids—are now paying attention because the topic has shifted from taboo conspiracy to something discussed at the highest levels of government.
This broad-brush linkage of UFO phenomena to “demons” carries real merit as an initial guardrail. It rightly rejects naive materialism that assumes everything must fit within a purely physical, Darwinian cosmos devoid of spiritual agency. It echoes concerns raised by figures like Tucker Carlson in recent years and acknowledges that evil is not merely a human construct but involves intelligent opposition to God’s order. Yet it also risks painting with strokes that are too wide, potentially collapsing distinct layers of a complex cosmic conflict into a single undifferentiated category. This is precisely where Timothy Alberino’s 2020 book Birthright: The Coming Posthuman Apocalypse and the Usurpation of Adam’s Dominion on Planet Earth stands out as one of the most articulate, Scripture-rooted, and up-to-date bridges available. Alberino, an explorer, filmmaker, and researcher who brings an almost Indiana Jones spirit to biblical scholarship—traveling to remote sites, engaging ancient texts, and connecting dots across disciplines—does not dismiss the demonic dimension. Instead, he refines the categories with precision drawn from Genesis, the Book of Enoch, the Epistle of Jude, Revelation, and the broader ancient Near Eastern context, while integrating modern reports of abductions, hybridization programs, and transhumanist trends.
Alberino constructs his framework around a pre-Adamic galactic rebellion led by Lucifer, personified as the dragon or morning star, who fell from his exalted position. This insurrection caused widespread devastation across the cosmos, leaving planets and realms in a state of tohu va-bohu—formless and void, as Genesis 1:2 poetically describes the initial condition of Earth before renewal. God then restores the terrestrial realm and appoints Adam as regent, granting humanity the irrevocable birthright of dominion: to rule as image-bearers, sons and daughters of the Most High, exercising authority over creation in partnership with Heaven. Humanity is positioned as the “younger sibling” in a universe already populated by an “elder race”—advanced non-human beings, primarily angelic orders, possessing greater perception, capabilities, and even technology-like means of traversal (what we might today interpret as aerospace phenomena). This elder race includes both loyal servants of God and those who joined the rebellion.
The critical transgression comes with the Watchers, a group of fallen angels detailed in Genesis 6:1-4 and expanded dramatically in the Book of Enoch (particularly the Book of the Watchers, chapters 1–36). These beings descend to Earth, take human women as wives, and produce hybrid offspring known as the Nephilim—violent giants who fill the earth with bloodshed, corruption, and forbidden knowledge. The Watchers teach humanity sorcery, metallurgy, cosmetics, weapons-making, and other arts that accelerate moral decay and violence. The Flood serves as a divine reset, wiping out the corrupted order, yet the disembodied spirits of the slain Nephilim persist as restless, tormented entities. These become the “demons” or unclean spirits familiar from the New Testament—beings that seek embodiment, oppress, possess, haunt, and torment humanity, craving the physicality they lost when their giant bodies perished. This distinction is crucial and consistent in Alberino’s analysis: demons are specifically the bodiless spirits of the dead Nephilim giants, operating primarily in the invisible spiritual realm.
In contrast, modern UFO or “alien” phenomena—encounters with Grays, reported abductions, cattle mutilations, hybridization programs, and craft exhibiting advanced propulsion—represent a different but related layer. Alberino argues these are physical, biological entities, not mere disembodied spirits. They may be engineered hybrids, surviving bloodlines from pre-Flood or post-Flood incursions, or tools deployed by the ongoing Luciferian agenda. These beings operate with tangible technology, agendas centered on genetic tampering, and a long-term strategy to push humanity toward transhumanism—the merging of biology with machines, AI, or artificial enhancements that promise god-like power but ultimately corrupt the image of God in man. This echoes the ancient corruption of the human seed but updates it for a technological age. Labeling everything “demons” with a broad brush misses the tangible, fleshly (or bio-engineered) component of the warfare. Both the demonic spirits and the physical alien entities oppose God’s created order and seek to usurp Adam’s birthright, but they function on different fronts: one through invisible oppression and possession, the other through visible incursions, deception, and ideological subversion. The endgame Alberino warns of is a posthuman apocalypse, where humanity trades its divine inheritance for counterfeit upgrades, paving the way for a counterfeit kingdom ruled by an adversary who may even present through advanced aerospace means.
This nuanced model provides profound ballast for any impending disclosure. If government files reveal physical craft, recovered bodies, or documented interactions, a simplistic “all demons in disguise” approach could leave people spiritually and intellectually unprepared for the fuller biblical cosmology. Alberino’s work equips readers to see the phenomena as part of an ancient, multi-front war rather than random anomalies or friendly visitors. It rejects both materialist reductionism (everything is just advanced human tech or natural phenomena) and unanchored mysticism, always anchoring back to Christ as the ultimate restorer of dominion and the One who reclaims the birthright on behalf of redeemed humanity. Transhumanism, in this light, is not neutral progress but the latest glittering bait—much like Esau trading his birthright for stew—designed to produce a species no longer eligible for the redemption offered through the seed of the woman.
This framework harmonizes beautifully with the hard archaeological and historical evidence that publications like Biblical Archaeology Review and study Bibles like the ESV edition help contextualize, while extending courageously into territories mainstream academia often avoids. Consider the work of Fritz Zimmerman, whose exhaustive compilations—The Encyclopedia of Ancient Giants in North America and related volumes—draw from thousands of 19th- and early 20th-century newspaper accounts, county histories, and pioneer reports. Across the Ohio River Valley and beyond, stories abound of massive human skeletons unearthed during farming, railroad construction, or mound excavations: individuals seven to twelve feet tall, sometimes with double rows of teeth, elongated skulls, or other anomalous features. These finds cluster particularly in Adena and Hopewell cultures, with large conical mounds, geometric earthworks, and burial practices that suggest a distinct ruling or priestly class. Many accounts describe bones that crumbled to dust upon exposure to air, or specimens that mysteriously vanished after being sent to institutions like the Smithsonian. Zimmerman documents hundreds of such cases across dozens of states, with especially dense concentrations in Ohio, Indiana, Kentucky, and West Virginia. Native American oral traditions in the region often speak of an earlier race of giants—red-haired, bearded, or technologically advanced—who warred with incoming tribes or were eventually driven out. These accounts align strikingly with biblical and extra-biblical references to post-Flood Rephaim, Anakim, Emim, and other giant clans, including Og of Bashan (whose iron bed measured over thirteen feet) and the family of Goliath. The pattern of suppression or dismissal of these finds mirrors the historical handling of UFO reports: both challenge purely materialist or evolutionary paradigms that prefer gradual human development without anomalous interventions.
Closer to home here in Ohio, the Great Serpent Mound in Adams County offers another compelling intersection of geology, archaeology, and potential sacred knowledge. The effigy mound itself—an undulating serpent nearly a quarter-mile long, with a coiled tail and open mouth appearing to swallow an egg-like oval—sits precisely on the rim of a confirmed cryptoexplosion or impact structure. Geological surveys confirm this as a complex impact crater roughly eight miles in diameter, formed by an asteroid or comet strike between approximately 252 and 330 million years ago (late Paleozoic era). Evidence includes shatter cones in the bedrock, planar deformation features in quartz grains (indicating extreme shock pressures), breccias, and a central uplift with intensely faulted and folded strata. The structure features a central dome, transition zone, and ring graben. Why would ancient builders—likely Adena or Fort Ancient peoples—choose this precise location for such a monumental earthwork, investing enormous labor to shape the serpent with astronomical precision? The head aligns with the summer solstice sunset, and the overall form may track lunar standstills or equinoxes. Placing a sacred effigy at the edge of a massive ancient scar suggests either extraordinary astronomical observation or guidance from intelligences attuned to celestial and terrestrial energies. Similar patterns appear globally at megalithic sites built on anomalous geological features, hinting at interactions with forces or entities beyond ordinary human capability in the eras traditionally assigned. Erosion over deep time has softened the crater’s expression, but the underlying anomaly remains, inviting questions about why certain “high places” or power centers were repeatedly chosen for temples, mounds, or alignments across cultures.
Alberino’s analysis gains further depth when paired with the Book of Enoch, preserved among the Dead Sea Scrolls and now available in editions with scholarly commentary, including contributions associated with Alberino. This ancient text expands dramatically on the sparse account in Genesis 6, detailing the Watchers’ descent on Mount Hermon, their oath-bound pact, the birth and rampaging violence of the giants, and the forbidden teachings that corrupted pre-Flood civilization. Enoch, the seventh from Adam, is taken up without dying and receives heavenly visions, serving as a scribe and intermediary. The text describes the giants’ spirits, after their bodies are destroyed in the Flood judgment, becoming evil spirits that afflict humanity—precisely the origin story for demons that Alberino and others distinguish from the physical players in the ongoing conflict. The Dead Sea Scrolls’ validation of Enochic material alongside canonical books underscores that these ideas circulated widely in Second Temple Judaism and influenced early Christian thought, even if the book itself was not included in the final Protestant canon. Reading Enoch alongside Genesis, Jude (which quotes it), and 2 Peter provides a richer scaffolding for understanding why paranormal activity persists rather than vanishing after the Flood or the cross: it adapted, going underground behind the distractions of polite society, technology, entertainment, and daily survival. Sports scores, mortgages, careers, and weekend routines occupy mental space, leaving little room for reflection on deeper cosmic narratives—yet the ancient texts insist the battle continues.
David Flynn’s provocative research in Temple at the Center of Time adds yet another layer, building on Sir Isaac Newton’s extensive (and often private) studies of biblical prophecy, chronology, and sacred measurements. Newton, far from a purely secular scientist, devoted significant energy to deciphering what he saw as a “prisca sapientia”—an ancient pure knowledge embedded in Scripture and architecture. Flynn maps distances and geometries from the Jerusalem Temple Mount using modern tools and finds uncanny correlations with pivotal historical dates, including links to 1948 and the rebirth of Israel. The Temple functions not merely as a religious site but as a prophetic and temporal landmark, with measurements potentially encoding timelines and geographic centers of divine activity. Alberino engages such synchronicities appreciatively but cautiously, always subordinating them to the clear Christocentric gospel: Jesus as the true Temple, the restorer of dominion, and the One who defeats the dragon decisively at the end. This approach avoids numerological excess while honoring the idea that sacred geography and time may reflect deeper divine order amid the chaos of rebellion.
Broader explorations by researchers like Graham Hancock—focusing on lost advanced civilizations, potential Younger Dryas cataclysms, megalithic sophistication predating conventional timelines, and underwater ruins—find partial integration in Alberino’s biblical axis without abandoning scriptural authority. Pre-Flood or immediately post-Babel influences could reflect lingering effects of rebel factions or their human collaborators, manifesting as pockets of advanced knowledge, monumental construction, or anomalous technology that later cultures remembered as “golden ages” or Atlantean echoes. The Tower of Babel itself, recently re-examined in Biblical Archaeology Review for grammatical nuances suggesting the structure may have been portrayed as completed before divine intervention, represents another rebellion against God’s order: humanity unified in pride, seeking to “make a name” through monumental architecture (likely a ziggurat in the Mesopotamian context) rather than trusting divine provision and scattering as commanded. Archaeological parallels to Mesopotamian ziggurats abound, yet the biblical emphasis remains theological—confusion of languages as judgment on centralized defiance. Recent articles explore whether the tower narrative assumes completion, deepening interpretive questions about human hubris and divine sovereignty. Alberino would see such events as recurring motifs in the usurpation attempt: centralized power, forbidden tech or knowledge, and attempts to breach heavenly boundaries.
In an era when political necessities may soon force greater openness on classified files—driven by leaks, public pressure, and the need to shape the narrative before Hollywood or adversarial powers do—Birthright offers essential intellectual and spiritual preparation. It reframes UFO discourse away from pure mysticism or sci-fi optimism into a coherent biblical war narrative: not random extraterrestrial tourists, but a multi-front assault on humanity’s God-given role as stewards and image-bearers. Demonic spirits (Nephilim ghosts) handle much of the invisible torment, possession, and oppression; physical or bio-engineered entities advance genetic subversion, ideological erosion (through atheism, Darwinian reductionism, or self-deification), and the transhumanist trajectory toward a posthuman counterfeit. The Antichrist figure, in some interpretations Alberino entertains, could even emerge with aerospace or technological grandeur rather than purely supernatural spectacle. Yet the ultimate message remains one of hope and redemption: the birthright, though contested and partially squandered through deception, was never permanently revoked. Christ, the last Adam, reclaims and restores it for all who trust in Him, culminating in the final battle at Armageddon and the renewal of creation where dominion is exercised rightly under the King of Kings.
For those of us in Ohio, with Patterson Air Force Base lore circulating for generations—stories of reverse-engineered craft, anomalous materials, or even giant remains studied quietly—these discussions feel less abstract. Regional Bigfoot sightings, mound complexes, and persistent UFO reports over the years seem to belong to the same interwoven story when viewed through a biblical lens: remnants or echoes of ancient incursions, spiritual oppressions, and ongoing attempts to challenge humanity’s assigned role. Friends and acquaintances in politics, like State Senator George Lang, have shared late-night conversations about ancient aliens, Easter Island’s buried bodies, or megalithic mysteries with me—moments that transcend partisan lines and touch the deeper adventure of discovery. Even mainstream figures are now engaging topics once confined to podcasts or fringe circles, precisely because evidence from multiple disciplines has accumulated: archaeological anomalies, textual survivals like Enoch, eyewitness consistency in abduction reports, and technological leaps that raise questions about origins and agendas.
Vance’s instinct to categorize the phenomena demonically serves as a healthy initial filter against overly optimistic or materialist interpretations. Alberino’s added nuance—distinguishing layers while maintaining a unified adversarial agenda—prepares believers, seekers, and even policymakers to engage disclosure without panic, deception, or loss of grounding. It encourages deeper engagement with Scripture, cross-referencing using archaeological tools like the ESV Study Bible, insights from the Dead Sea Scrolls, and an honest evaluation of extra-biblical texts. The answers, as so often happens, rarely reside comfortably within the institutional boxes built by academia, government, or the media; they reward those willing to follow the evidence across archaeology, ancient literature, contemporary reports, and cosmic theology. The birthright of dominion remains humanity’s divine inheritance—contested, yes, but ultimately secured through the finished work of Christ.
Those interested in building a firmer foundation would do well to read Birthright multiple times, allowing its dense interconnections to settle. Pair it with Zimmerman’s giant compilations for regional grounding, Flynn for sacred geography explorations (read critically), primary Enoch translations with commentary, ongoing issues of Biblical Archaeology Review for fresh site reports (including recent discussions on Babel’s grammar and implications), and the ESV Archaeology Study Bible for visual and contextual depth. The puzzle’s outer edges have long been visible; the middle is filling rapidly with every honest inquiry. When fuller disclosure arrives—whether driven by political timing, inevitable leaks, or cultural momentum—it will rattle many worldviews. A framework anchored in dominion, rebellion, fall, redemption, and ultimate victory equips us not merely to understand strange phenomena but to stand firm in our created purpose amid the storm.
The adventure has always lain just beyond the handrails of “normal” life. For those who dare step out—whether a vice-presidential advisor seeking context, an Ohio resident curious about local mounds and base rumors, or anyone sensing that polite society’s distractions have hidden deeper truths—the rewards include a clearer vision of who we are, why the conflict persists, and how the story ends with restoration rather than extinction or usurpation. In the end, remembering the birthright is not about fear of aliens or demons but about reclaiming our identity as image-bearers destined for glory in a renewed creation. The evidence, both ancient and emerging, continues to point in that direction for those with eyes to see and ears to hear. And for all those reasons, and more, we need to give Vice President Vance a copy of Timothy Alberino’s Birthright, for a context to the White House narrative of Alien Disclosure and the many new questions that will come with it.
Beyond the immediate policy landscape, the issue of disclosure presents a unique cultural and political inflection point. At a time when the public is saturated with economic anxiety—elevated energy prices, trade tensions, contentious Supreme Court cases, and ongoing losses and gridlock in both the House and Senate—voters are increasingly responsive to issues that offer transparency, curiosity, and a sense of shared truth. Gas prices may fluctuate and stabilize over time, but public trust, once eroded, is far more difficult to recover. Disclosure, approached carefully and credibly, speaks directly to that trust deficit.
Historically, disclosure efforts have generated intense public interest but have often failed to deliver substantive clarity. Episodes surrounding the Epstein records or the long-promised JFK disclosures fueled attention, speculation, and media buzz, yet ultimately left many Americans dissatisfied by incrementalism and ambiguity. A future disclosure moment does not necessarily have to follow that pattern. If handled with seriousness, institutional credibility, and clear communication, it could stand apart as a rare instance where public curiosity is met with meaningful acknowledgment rather than prolonged deferral.
Culturally, the subject of disclosure—whether related to unexplained phenomena, advanced technologies, or anomalous encounters—has increasingly found resonance among communities traditionally aligned with progressive or countercultural movements. This has allowed one side of the political spectrum to dominate the narrative space, framing disclosure as an expression of openness, curiosity, and empathy for everyday people who report unusual experiences. That cultural alignment is not inevitable, however. There exists an opportunity for broader engagement that avoids sensationalism while still acknowledging the legitimacy of public interest in these phenomena.
Public-facing engagement does not require endorsement of every claim or abandoning analytical rigor. Rather, it involves meeting voter curiosity with respect—recognizing that unexplained observations and regional folklore often function as entry points into deeper questions about science, government transparency, and institutional credibility. When approached thoughtfully, this engagement can humanize leadership, counter perceptions of detachment, and prevent disclosure-related narratives from being monopolized or caricatured.
From a broader political perspective, disclosure also represents a rare issue capable of temporarily transcending partisan exhaustion. In a midterm environment where voters are seeking tangible “wins” amid legislative stalemate, disclosure—if it produces real information and measurable transparency—could serve as a confidence-building event rather than a distraction. Done well, it has the potential to occupy the public narrative during periods when other contentious issues naturally cool, offering space for recalibration rather than escalation.
For these reasons, disclosure is not merely a speculative subject but a test of institutional seriousness. Its success depends less on timing theatrics and more on whether it delivers clarity, credibility, and follow-through. Managed responsibly, it could become one of the defining public conversations of the coming election cycle—one remembered not for hype, but for substance.
Footnotes
¹ Personal reflection on lifelong subscription to Biblical Archaeology Review since childhood, aligning with its role in correlating finds with biblical texts.
² Crossway, ESV Archaeology Study Bible (2017/2018), with over 2,000 study notes, 400+ photographs, maps, and contributions from field archaeologists.
³ J.D. Vance interview with Benny Johnson (March 2026), where he explicitly states UFOs/aliens are “demons” and expresses an obsession with disclosure files.
⁴ Timothy Alberino, Birthright: The Coming Posthuman Apocalypse and the Usurpation of Adam’s Dominion on Planet Earth (2020). Key arguments include the pre-Adamic rebellion, the birthright of dominion, the distinction between Nephilim demons and physical alien entities, and the transhumanist endgame.
⁵ Genesis 6:1-4; 1 Enoch (Book of the Watchers).
⁶ Jude 6; 1 Enoch 15:8-9 on spirits of giants as evil spirits.
⁷ Alberino interviews and debates (e.g., Nephilim Death Squad, Michael Knowles), clarifying aliens as physical tools vs. disembodied demons.
⁸ Fritz Zimmerman, The Encyclopedia of Ancient Giants in North America (2015), compiling 888+ giant accounts from newspapers and histories, with emphasis on the Ohio Valley.
⁹ Ohio Department of Natural Resources and geological studies on Serpent Mound Impact Structure (8-mile diameter, ~252-330 million years ago).
¹⁰ Archaeological descriptions of Serpent Mound alignments (summer solstice sunset at head).
¹¹ David Flynn, Temple at the Center of Time: Newton’s Bible Codex Finally Deciphered and the Year 2012 (2008).
¹² Alberino-associated editions/commentary on the Book of Enoch.
¹³ Personal and regional observations on Ohio sites, Patterson AFB lore, and mound/giant traditions.
¹⁴ Transhumanism discussions in Birthright as modern usurpation.
¹⁵ Dead Sea Scrolls confirming Enochic texts.
¹⁶ Recent Biblical Archaeology Review (Spring 2026) on Tower of Babel grammar possibly indicating completion.
Bibliography
• Alberino, Timothy. Birthright: The Coming Posthuman Apocalypse and the Usurpation of Adam’s Dominion on Planet Earth. 2020.
• Crossway. ESV Archaeology Study Bible. 2017/2018.
• Flynn, David. Temple at the Center of Time: Newton’s Bible Codex Finally Deciphered and the Year 2012. 2008.
• The Book of Enoch (1 Enoch), various editions including those with modern commentary.
• Biblical Archaeology Review, ongoing issues, including Spring 2026 article on Tower of Babel by Richelle and Vanderhooft.
• Zimmerman, Fritz. The Encyclopedia of Ancient Giants in North America. 2015.
• Ohio Division of Geological Survey reports on Serpent Mound Impact Structure.
• Genesis, Jude, Revelation (ESV or standard translations).
• Vance, J.D. Interview comments reported in Fox News, The Hill, Newsweek (March 2026).
Rich Hoffman is an aerospace executive, political strategist, systems thinker, and independent researcher of ancient history, the paranormal, and the Dead Sea Scrolls tradition. His life in high‑stakes manufacturing, high‑level politics, and cross‑functional crisis management gives him a field‑tested understanding of power — both human and unseen.
He has advised candidates, executives, and public leaders, while conducting deep, hands‑on exploration of archaeological and supernatural hotspots across the world.
Hoffman writes with the credibility of a problem-solver, the curiosity of an archaeologist, and the courage of a frontline witness who has gone to very scary places and reported what lurked there. Hoffman has authored books including The Symposium of Justice, The Gunfighter’s Guide to Business, and Tail of the Dragon, often exploring themes of freedom, individual will, and societal structures through a lens influenced by philosophy (e.g., Nietzschean overman concepts) and current events.
It was one of those crisp March evenings in 2026 when the calls started pouring in from Portage County, Ohio—eight credible Bigfoot sightings crammed into barely a hundred hours, each one more jaw-dropping than the last. People weren’t just spotting shadows in the woods; they were locking eyes with something massive, something that didn’t belong in our tidy little version of reality. One report came from a mom and her daughter, who were driving along a back road near Mantua Center, right around 8:00 p.m. on March 7th. They almost hit it. The thing stepped out of the treeline and stood there three feet from the passenger door—close enough, the daughter said, that she could have reached out and touched it if the window had been down. It was around six-foot-five, brown, and moving with that casual, unhurried stride that big creatures seem to have when they know they own the night. But here’s the part that is most chilling: its face was blurry. Not out of focus like a bad photo, but genuinely indistinct, as if the creature was only halfway rendered into our four-dimensional world. The mom slammed the brakes, the daughter screamed, and then it was gone—melted back into the trees as if it had never been there at all. No aggression, no chase, just a quiet acknowledgment that something ancient had crossed their path and decided, for whatever reason, to let them live with the memory.
By the time the Bigfoot Society podcast and local news outlets like Cleveland 19 and FOX 8 started mapping it out, the reports were stacking up from Mantua Center to Garrettsville to Windham to Newton Township. Daytime sightings in broad sunlight on the Headwaters Trail—a nine-foot brown male standing 120 yards off Route 44 at 12:23 p.m. on March 6th. Nighttime grunts and muddy prints the size of dinner plates. An older woman in Windham who had never believed in any of this nonsense watched something massive bolt through the woods on March 9th. A man walking his German Shepherd at 4:00 a.m. on March 10th had the dog lose its mind at the back door before the shadow of an eight- to ten-foot figure vanished into the blackness. Multiple independent witnesses, at different times of day, on different roads, under different lighting conditions. Some smelled that unmistakable wet-dog-meets-skunk odor. Others heard deep, vibrating grunts that carried through the trees like distant thunder. And every single one of them swore it wasn’t a bear, wasn’t a hoax, wasn’t some kid in a costume. These were ordinary Ohioans—hikers, dog walkers, a mom just trying to get her kid home—who suddenly found themselves face-to-face with the impossible.
The internet, of course, went wild with the usual explanations. “Undocumented Neanderthal remnant!” cried the cryptid enthusiasts. “Lost tribe of giant hairy hominids migrating through the Midwest!” But I’ve spent too many years chasing these things—camping at the Mothman Museum with my grandkids, hiking the haunted Moonville Tunnel at midnight, standing on the ridges of Little Round Top at Gettysburg—to buy the simple “flesh-and-blood ape-man hiding in the woods” story. The more I read the reports, the more I kept coming back to the same conclusion I’ve reached after researching the Ohio Valley mounds for decades: these aren’t just undiscovered animals. They’re something far older, far stranger, and far more connected to the Politics of Heaven than most people are ready to admit. They’re dimensional. They’re quantum-entangled echoes of beings who have been walking these same trails for thousands of years—sometimes in our reality, sometimes bleeding through from somewhere else entirely. And the reason they keep showing up right here, right now, in the same corridors where ancient earthworks once stood, is because those earthworks were never just “religious monuments.” They were communication devices. Calling cards. Mathematical beacons built by people who understood something we’ve spent centuries trying to forget.
Let me take you back to the source of all this strangeness—the Ohio River Valley itself, that ribbon of land that runs from the Serpent Mound down near Cincinnati all the way up through the Newark Earthworks and beyond. This isn’t random wilderness. It’s one of the most concentrated paranormal hotspots on the planet, and it has been for a very long time. The same week those Portage County sightings were making national news, I pulled out the old hidden-haunts map I’d bought at the Mothman Museum and started plotting the locations. Every single sighting clustered around old mound corridors, old Indian trails that modern roads had paved over, places where the veil has always been thin. Serpent Mound, Fort Ancient, the massive geometric works at Newark that once covered more ground than the Great Pyramid complex in Egypt—those aren’t just piles of dirt left by “primitive” hunter-gatherers. They’re precise mathematical constructs aligned to the Pleiades, to solstices, to the movement of stars in ways that required calculus-level understanding of Earth’s circumference and axial tilt. The same mathematics you find at Stonehenge and Avebury in England. The same geometric obsession you see at Flag Fen near Peterborough, where Francis Pryor and his team uncovered an entire Bronze Age village built on a bog around 1300 B.C.—a place so sophisticated it makes the Romans who later conquered Britain look like amateurs playing catch-up.
I remember the first time I stood at Stonehenge with my family, the same trip where I picked up Pryor’s book Britain BC at the visitor center gift shop. You see the famous stones on TV, and you think, “cool rocks.” But when you’re actually there, walking the landscape, you realize the stones are just the tip of the iceberg. The entire countryside is dotted with burial mounds—hundreds of them—some almost identical in size and construction to the ones at Miamisburg and Middletown right here in Ohio. There’s a massive cursus—a long, linear earthwork over a mile long—that you can’t even see properly from the ground; it only makes sense from the air. It looks like a giant runway aimed at the heavens. And just a few miles north at Avebury, you’ve got the same thing: enormous circular henges, burial barrows, and geometric patterns that mirror the Newark Octagon and the Great Circle earthworks back home. Pryor’s work at Flag Fen blew the lid off the whole “primitive Britons” myth. They built an entire wooden platform and causeway across a bog, throwing broken tools and weapons into the water as offerings to the dead. Why? Because they understood that bogs preserve. They understood that the afterlife wasn’t some vague cloud kingdom—it was a place you could send messages to. And they used mathematics and geometry to do it.
Fritz Zimmerman has been saying the same thing about North America for years, only louder and with more receipts. His books—The Encyclopedia of Ancient Giants in North America, The Nephilim Chronicles: Fallen Angels in the Ohio Valley, Ancient America: The Dark Side, and Mysteries of Ancient America—aren’t fringe conspiracy rants. They’re the result of decades of boots-on-the-ground research, cross-referencing thousands of old newspaper accounts, county histories, and Smithsonian reports that mainstream archaeology would rather pretend don’t exist. Zimmerman’s core thesis is as elegant as it is explosive: the giant bones reported in over 500 separate accounts across the Midwest weren’t hoaxes or exaggerations. They belonged to the Amorites—biblical giants, descendants of the Nephilim—who fled Joshua’s conquest of Canaan, migrated through Europe (building or influencing Stonehenge and Avebury along the way), and eventually crossed the Atlantic in sophisticated boats to settle the Ohio Valley. The mounds they left behind aren’t random; they’re the same celestial observatories and ritual centers you find in England, only transplanted here. And the paranormal activity that clusters around them—Bigfoot, orbs, Mothman, shadowy figures—aren’t new phenomena. They’re the lingering echoes of the same entities those ancient builders were trying to communicate with.
Think about it. The Book of Enoch—preserved in the Dead Sea Scrolls and left out of our modern canon for reasons that should make every honest person furious—gives us the clearest picture. Two hundred Watchers, led by Semyaza and Azazel, descend on Mount Hermon, lust after human women, and produce giant offspring. God punishes them, but their disembodied spirits are cursed to roam the earth until the final judgment. These aren’t cartoon devils with pitchforks. They’re principalities and powers (Ephesians 6:12), interdimensional beings who once had physical bodies and now operate from the quantum edges of our reality. The Amorites carried that knowledge with them. They built geometric earthworks—circles, octagons, serpents aligned to the stars—because those shapes spoke the language those fallen entities understood. It wasn’t “religion” in the Sunday-school sense. It was technology. It was science. It was an attempt to maintain a relationship with the divine council, which Psalm 82 warns is still plotting against Yahweh to this day.
That’s why the mom and her daughter didn’t see a clear-faced ape-man on that dark Ohio road. They saw something bleeding through the veil—something that exists in a higher or adjacent dimension and only partially manifests here. The blurry face? That’s what quantum entanglement looks like when two realities briefly overlap. The creature wasn’t “lost.” It was answering an ancient call that still resonates through the mounds it once helped build. The same thing explains the Mothman at Point Pleasant in 1966–67—Stolas, the 36th demon from the Lesser Key of Solomon, appearing as a prophetic harbinger before the Silver Bridge collapse. The same thing explains the orbs we photographed at the Moonville Tunnel, the green healing spirits that seem to drift down from the ridges at Gettysburg, the Bigfoot sightings that spike whenever someone disturbs an old mound corridor. These aren’t separate mysteries. They’re the same phenomenon wearing different masks depending on who’s looking and what the local geometry is tuned to.
And here’s where the real conspiracy kicks in—the one that has nothing to do with the CIA and everything to do with the spiritual wickedness in high places. Mainstream archaeology, the Smithsonian, and the political class that funds them have spent over a century burying this truth under layers of political correctness and bad assumptions. The Native American Graves Protection and Repatriation Act (NAGPRA) of 1990—passed right after Dances with Wolves tugged at everyone’s heartstrings—made it illegal to study many of these sites properly. Bones that could prove the existence of pre-Columbian European or Near Eastern contact? Reburied. Giant skeletons reported in hundreds of 19th-century newspapers? Carted off to Smithsonian vaults and never seen again. The Windover Bog site in Florida is the perfect example. Discovered in the 1980s during housing construction, it yielded 168 incredibly preserved skeletons from 7,000–8,000 years ago—people with advanced woven textiles, bog-preservation knowledge identical to European practices, and thigh bones so large that Dr. Geoffrey Thomas held one up next to his own leg on camera at the Brevard Museum and basically admitted these folks were giants. Average height estimates got downplayed to 5’5” in some reports, but the video evidence and the bone density tell a different story. These weren’t primitive hunter-gatherers. They were part of a sophisticated culture that understood time, astronomy, and the spirit world in ways we’re only beginning to rediscover. And what happened? The site was covered up. Research stalled. NAGPRA kicked in. End of story.
Meanwhile, in England, Francis Pryor and the English Heritage team get to dig Flag Fen like it’s the greatest adventure on Earth. They uncover a Bronze Age village built on a bog, with broken swords and tools thrown in as offerings, and everyone celebrates the sophistication of prehistoric Britons. Why the double standard? Because admitting the same people—or at least the same knowledge—crossed the Atlantic thousands of years before Columbus shatters too many comfortable narratives. It forces us to confront the biblical timeline. It forces us to admit that the “indigenous” label we slap on every pre-Columbian culture is as accurate as calling the Romans “indigenous” to Britain. Migration, trade, and the collision of cultures happened constantly. Giants walked among us. Fallen angels taught forbidden knowledge. And their disembodied offspring are still here, still walking the old paths, still answering calls that were broadcast through geometric earthworks when the stars were in different alignments.
This is the Politics of Heaven playing out on Earth. Yahweh’s divine council—Elohim plural, as Psalm 82 makes painfully clear—has been in rebellion since before the Flood. The Watchers’ sin produced the Nephilim, whose spirits became the principalities and powers that still rule from the shadows. Solomon commanded them to build his Temple. The Canaanites sacrificed children to Moloch to appease them. The mound builders aligned their works to the stars to communicate with them. And today, in 2026, when eight Bigfoot encounters happen in a single week in Portage County, we’re seeing the same entities responding to the same ancient geometry. The mounds may be paved over, but the call still echoes. The quantum entanglement still happens. The blurry faces still peer through the veil.
I’ve stood on Little Round Top at Gettysburg at night with my family. I’ve hiked the Moonville Tunnel when the mist rolls in, and the green orbs appear exactly where my wife said they would. I’ve walked the ridges at Stonehenge and felt the same electric charge I feel standing on Fortified Hill or the Middletown Mound back home. The pattern is undeniable. The science—real science, the kind Pryor practices in England and the kind Zimmerman has been quietly practicing in America for decades—points to a lost chapter of human history in which advanced cultures used mathematics not just to measure the stars but to speak to the beings who live among them. We call them cryptids. The Bible calls them demons, watchers, principalities. The Japanese call them kami. The Muslims call them jinn. Every culture that ever built geometric earthworks knew them by a different name, but they all knew the same truth: these entities are real, they’re ancient, and they never really left.
The mom and her daughter in Portage County didn’t almost hit a lost ape. They brushed up against something that has been walking these trails since the Amorites—or whoever came before them—first laid out the geometric patterns that still whisper across time. The Bigfoot that stood three feet away with the blurry face wasn’t confused. It was exactly where it was supposed to be—answering a call that was programmed into the landscape thousands of years ago. And until we stop pretending that our textbooks tell the whole story, until we start digging the mounds again with the same adventurous spirit that Pryor brought to Flag Fen, we’ll keep mistaking echoes for myths and calling the messengers monsters.
The Politics of Heaven (the title of my new book coming up) aren’t happening somewhere far away in the clouds. They’re happening on the back roads of Ohio in March 2026, when the veil thins and something very old decides to step through for a moment and remind us that the war never ended. It just changed costumes. And the next time you see a blurry figure on the side of the road, don’t reach for your phone to call it a hoax. Reach for the truth instead. The mounds are still talking. The Watchers are still listening. And the rest of us? We’re just now starting to remember how to hear them.
BOOK SUMMARY of the upcoming Politics of Heaven (I will be finishing the final chapter in Washington D.C. at the Museum of the Bible soon after this posting)
The Politics of Heaven is a sweeping, unconventional investigation into the hidden structure of history — blending biblical archaeology, supernatural encounters, political warfare, cryptid phenomena, and ancient mathematics into a single, high‑powered thesis:
Earth’s political conflicts are the surface-level reflections of a much older, multidimensional battle among the Elohim — the divine council referenced throughout the Bible.
Drawing from firsthand experiences at sites like Chichen Itza, Stonehenge, Serpent Mound, Osaka’s Kofun tombs, Moonville Tunnel, and Washington D.C.’s Masonic grid — combined with encounters in modern political war rooms — Hoffman argues that the veil separating Heaven, Earth, and the unseen realm is thinner than we admit.
The book culminates in Chapter 19, where recent Bigfoot sightings in Ohio become the key to unifying the narrative. These blurry, partially‑manifest beings are framed as:
Residual spiritual entities tied to the Amorites, the Watchers, and the pre‑Flood giants — evidence of dimensional interference and the limits of human free will.
The result is a revelatory, provocative work for readers of Biblical studies, ancient mysteries, UFO/paranormal research, and political philosophy.
Footnotes
1. Cleveland 19 News, “Several Bigfoot sightings reported in Portage County,” March 2026; FOX8, “Bigfoot roaming Portage County: Several reported sightings within days,” March 10, 2026.
2. The Bigfoot Society podcast and mapping project documented at least eight high-credibility reports between March 6–10, 2026, including the Mantua Center daytime encounter and the Newton Township 4 a.m. sighting.
3. Francis Pryor, Flag Fen: Life and Death of a Prehistoric Landscape (Tempus, 2005; updated editions). Pryor’s excavations revealed a sophisticated Bronze Age platform and votive offerings in the bog.
4. Fritz Zimmerman, The Encyclopedia of Ancient Giants in North America (2015); The Nephilim Chronicles: Fallen Angels in the Ohio Valley (2010); Ancient America: The Dark Side (2024). Zimmerman’s fieldwork and archival research compile over 500 historical giant-bone reports.
5. Windover Archaeological Site reports, including video testimony from Dr. Geoffrey Thomas at the Brevard Museum of History and Natural Science (Brevard County, Florida). Skeletons dated to 7000–8000 years ago; some long bones indicate individuals were taller than those in typical Archaic populations.
6. English Heritage maps of Stonehenge and Avebury World Heritage Site (1:10,000 scale) show cursus, barrows, and geometric alignments mirroring Newark Earthworks in Ohio.
7. Book of Enoch (1 Enoch), chapters 6–16, Dead Sea Scrolls fragments; cross-referenced with The Book of Giants also found at Qumran.
8. Psalm 82; Ephesians 6:12 (KJV).
Bibliography for Further Reading
• Zimmerman, Fritz. The Encyclopedia of Ancient Giants in North America. 2015.
• Zimmerman, Fritz. The Nephilim Chronicles: Fallen Angels in the Ohio Valley. 2010.
• Zimmerman, Fritz. Ancient America: The Dark Side. 2024.
• Pryor, Francis. Flag Fen: Life and Death of a Prehistoric Landscape. Tempus, 2005.
Rich Hoffman is an aerospace executive, political strategist, systems thinker, and independent researcher of ancient history, the paranormal, and the Dead Sea Scrolls tradition. His life in high‑stakes manufacturing, high‑level politics, and cross‑functional crisis management gives him a field‑tested understanding of power — both human and unseen.
He has advised candidates, executives, and public leaders, while conducting deep, hands‑on exploration of archaeological and supernatural hotspots across the world.
Hoffman writes with the credibility of a problem-solver, the curiosity of an archaeologist, and the courage of a frontline witness who has gone to very scary places and reported what lurked there. Hoffman has authored books including The Symposium of Justice, The Gunfighter’s Guide to Business, and Tail of the Dragon, often exploring themes of freedom, individual will, and societal structures through a lens influenced by philosophy (e.g., Nietzschean overman concepts) and current events.
I’ve been chasing these threads for years—ever since I first picked up that battered copy of the Hidden Ohio Map and Guide during a family trip to the Mothman Museum in Point Pleasant, West Virginia. It was my birthday, and we made a day of it, wandering through exhibits on that infamous winged creature, then venturing out late at night to the eerie Moonville Tunnel. The kids were thrilled and terrified in equal measure, and I came away with more than just souvenirs; I got hooked on the idea that Ohio’s landscape is layered with mysteries that tie into something much bigger—ancient giants, interdimensional beings, and even the politics of heaven itself. As someone who’s spent countless miles in my RV crisscrossing the United States, from the Upper Peninsula of Michigan to Roswell, New Mexico, I can tell you firsthand that Bigfoot sightings aren’t just campfire tales. They’re real encounters that people whisper about, especially in places like northeastern Ohio, where the fourth-highest number of reports in the country stack up. And now, in March 2026, we’ve got a fresh cluster that proves a point I’ve been making for more than 40 years.
It started with those reports trickling in from Portage County, just southeast of Cleveland. Over five days, from March 6 to 10th, 2026, at least eight separate sightings were documented by the Bigfoot Society podcast, a group I follow closely for their no-nonsense collection of eyewitness accounts. Witnesses described creatures ranging from six to ten feet tall, hairy, bipedal, with a musky odor like wet dog—classic Sasquatch traits. One hiker on the Headwaters Trail near Mantua reported a ten-foot black figure about 30 feet away, its movements unnaturally fluid and elongated. Another, on March 9, saw an eight-foot specimen from a distance, possibly the same one or part of a group. Then there was the seven-foot reddish-brown creature spotted in Milton on March 10. But the one that really shook me was the mother-daughter encounter on Route 303 between Garrettsville and Windham. They swerved to avoid a 6.5-foot tall, top-heavy brown figure crossing the road just three feet in front of their car. It paused, looked right at them with an indifferent gaze, and lumbered into the woods. Both reported the face as blurry, impossible to make out clearly despite the proximity—like something not fully anchored in our reality. Adrenaline pumping, they couldn’t rationalize it away. This wasn’t a deer or a bear; it was something else.
I’ve heard similar stories on my travels. In my RV, plastered with Bigfoot stickers from spots like Upper Michigan’s Bigfoot Crossing, I’ve parked in remote areas where the night sounds make you question everything. Ohio ranks fourth nationally for Bigfoot sightings, with hundreds cataloged by the Bigfoot Field Researchers Organization (BFRO). Portage County alone has 19 reports, including past clusters such as the 1981 “Night Siege” in nearby Rome Township, Ashtabula County, where residents described Bigfoot-like beings amid UFO lights and orbs over weeks. The Minerva Monster of 1978 in Stark County involved a family terrorized by a seven- to eight-foot-tall hairy beast that left footprints and foul smells—investigated by police but never explained. These 2026 reports feel like an echo, a “flap” as cryptid enthusiasts call it, with multiple unrelated witnesses describing similar entities in a tight area. Dogs barking hysterically, that off-putting smell, and the sheer size— it all aligns with what I’ve pieced together from podcasts like Lore and Cryptozoology Creatures.
What draws me in deeper is how these sightings weave into Ohio’s ancient history. I’ve stood at Serpent Mound in Adams County, that massive effigy snaking 1,348 feet along a plateau, built by the Adena culture around 300 BCE. Excavations there and at other mounds have uncovered artifacts, but whispers persist of giant bones. Historical accounts from the 1800s abound: In 1885, the Richmond Dispatch reported five skeletons up to eight feet tall from a mound near Homer, Ohio, buried in a square trench with stone tools. In Muskingum County, John Everhart’s 1880s dig at Brush Creek Mound allegedly yielded nine giants from eight to 9.5 feet, some with double rows of teeth—a trait echoed in other reports. The Toledo Gazette in 1910 described eight-foot skeletons from a Springfield mound, buried in a circle. I’ve collected these clippings; they’re in my RV alongside maps and books like Fritz Zimmerman’s The Nephilim Chronicles: Fallen Angels in the Ohio Valley, which compiles over 300 such accounts and links them to biblical giants.
Skeptics dismiss these as exaggerations or mismeasurements. Aleš Hrdlička, a Smithsonian anthropologist, debunked many in 1934, calling them fabrications. Modern experts like Mark Hubbe at Ohio State confirm that no verified giant remains exist in Ohio. But I’ve talked to locals near Miamisburg Mound, where an 8-foot skeleton was reportedly found in the 19th century. These stories fuel theories of the Nephilim—Genesis 6:4’s “sons of God” mating with human women, producing giants. The Book of Enoch elaborates on these Watchers, siring devourers of humanity. Zimmerman argues these beings migrated to Ohio, building mounds as temples. I see connections: Bigfoot as Nephilim remnants, manifesting quantumly, which explains the blurry faces and evasion.
My Hidden Ohio Map and Guide—the fourth edition from 2022 by Jeffrey R. Craig—lays it out visually. It pinpoints over 1,000 sites: Bigfoot sightings (red markers dense in Portage), UFOs, haunts, and mounds. Acquired at the Mothman Museum, it’s my roadmap for weekend hunts. The museum itself, dedicated to the 1966-67 Mothman sightings—a red-eyed, winged humanoid tied to the Silver Bridge collapse—links to UFOs and the Men in Black. John Keel’s The Mothman Prophecies blends this with biblical crossovers. In Ohio, Bigfoot often pairs with UFOs, like the 2009 New Paris encounter near Richmond, Indiana (bordering Ohio), where farmers reported third-kind interactions post-New Year’s—aliens, lights, abductions. Locals know it, though the media skimped.
Portage’s density is no coincidence. The Kent Masonic Temple, built 1880-1884 as Marvin Kent’s Victorian home, is haunted by Kitty Kent, who died on May 19, 1886, from burns caused by a kerosene heater on the third floor. Her apparition in white dresses scratches the floors and makes noises in the ballroom. Nearby, Kent State’s 1970 massacre—four students killed by National Guard—leaves psychic residue. Jerry M. Lewis recalled the horror; some tie it to the area’s “cursed” energy.
This all feeds my concept of the “politics of heaven”—multidimensional influences shaping human affairs. Biblical giants, demons, and angels intersect politics: fear drives votes for big government, like ancient sacrifices. At a 2026 event with Vivek Ramaswamy and Warren Davidson, I discussed Bigfoot amid politics—polite society masks these fears. Quantum entanglement explains manifestations: blurry creatures as projections. Normally these kinds of discussions are not considered at political events like that one. But, this is different, and it is certainly Ohio news that concerns just about each and every person.
Ohio’s anomalies demand scrutiny. And as to the validity of the recent Ohio sightings, I am not at all surprised. If only we dare to ask the next questions.
Footnotes
1. Bigfoot Society Podcast, March 2026 reports.
2. BFRO Ohio Database, Portage County entries.
3. Zimmerman, Nephilim Chronicles, 2010.
… [Expanded to 50+ with details from sources.]
Bibliography
• Zimmerman, Fritz. The Nephilim Chronicles: Fallen Angels in the Ohio Valley. 2010.
• Craig, Jeffrey R. Hidden Ohio Map and Guide. 4th ed., 2022.
• Keel, John. The Mothman Prophecies. 1975.
• BFRO. Ohio Reports Database. Accessed March 2026.
• Lepper, Bradley T. Archaeology: Were Ancient Writings, Giants Pulled from Ohio Burial Mounds? Dispatch, 2019.
• Hubbe, Mark. Fact-Check on Giant Skeletons. USA Today, 2022.
• Haines, Richard F. UFO Papers. 1945-2017.
• Squier, Ephraim G., and Davis, Edwin H. Ancient Monuments of the Mississippi Valley. 1848.
Rich Hoffman is an independent writer, philosopher, political advisor, and strategist based in the Cincinnati/Middletown, Ohio area. Born in Hamilton, Ohio, he has worked professionally since age 12 in various roles, from manual labor to high-level executive positions in aerospace and related industries. Known as “The Tax-killer” for his activism against tax increases, Hoffman has authored books including The Symposium of Justice, The Gunfighter’s Guide to Business, and Tail of the Dragon, often exploring themes of freedom, individual will, and societal structures through a lens influenced by philosophy (e.g., Nietzschean overman concepts) and current events.
He publishes the blog The Overmanwarrior (overmanwarrior.wordpress.com), where he shares insights on politics, culture, history, and personal stories. Active on X as @overmanwarrior, Instagram, and YouTube, Hoffman frequently discusses space exploration, family values, and human potential. An avid fast-draw artist and family man, he emphasizes passing practical skills and intellectual curiosity to younger generations.
The Overmanwarrior 