Is God an Idiot: I don’t want to serve a king; I want allies who want to fight and defeat a vast evil, otherwise, God is useless

I know a lot of people out there take issue with my point of view. Good. I get involved in this stuff precisely because that is the case. I did not want another polite Bible study where everybody already agrees and then goes home feeling spiritually hydrated. I wanted an open discussion, talking to an audience, with the entire database of Jonathan Edwards in the chair across from me. Faith, theology, the Bible as I actually read it, and the work I have been doing for years under the heading I call the politics of heaven.

The timing is not accidental. We are living through what the documentary industry has branded The Age of Disclosure — a season in which former officials, intelligence people, and military witnesses are finally willing to say out loud that non-human intelligence is here, that craft have been recovered, and that the American state has been lying about it since at least 1947.[1] The film treats that as a national-security and science story. I treat it as a political story that starts long before Roswell. If you have read me for any length of time, you already know I do not separate UFOs from demons, Elohim, Watchers, or the divine council. I do not separate any of that from how human beings get sorted into controllable categories. That is the whole point of The Politics of Heaven.[2]

Why I Chose Jonathan Edwards as a Sparring Partner

Jonathan Edwards does not agree with me. That is why I wanted him. If I only talk to people who already think the universe is a messy civil war among non-human rebels, I am just warming up my own choir. Edwards spent a life preaching the absolute sovereignty of God over all things, including the devil.[3] His notes sit in one of my favorite Bibles on the planet. I love the intelligence in that book. I love the seriousness. I do not swallow the theology hook, line, and sinker just because it became part of the American founding atmosphere.[4]

A lot of people who read me are 1750s people in 2026 clothes. They want Edwards’s God — the God who never loses a committee vote, the God whose enemies only borrow power for a season. I understand the hunger. I have been through enough grief to know why a soul wants a strong anchor. I also think that hunger can become a psychological mechanism. When life is chaotic, the human heart will pay almost any price to believe somebody competent is driving. That does not make the belief true. It makes it useful.

Edwards would say Satan was once among the brightest in heaven, fallen, subtle, powerful, and still on a leash. He would say rebellion was never a political contest because God is not one being among beings. God is the ground of existence. I love that sentence. I have used versions of it myself. I also look at the last several thousand years, and I do not see a manager winning on the ground. I see a lot of borrowed-power talk and a lot of bodies.

The Age of Disclosure and the Politics of Heaven

Disclosure, as the government class uses the word, means a press conference. A file release. A hearing. A former AATIP guy staring at a building while the score tells you to feel solemn. That is not disclosure. Disclosure is when you admit the other intelligence in the room has been running a ground game through religion, politics, sex, war, and category-making since before your grandparents had a country.

Michael Heiser did the church a favor by forcing Psalm 82 back onto the table. God stands in the divine council. He judges among the gods. Deuteronomy 32, in the older reading, has the Most High allotting nations to the sons of God. Job opens with the sons of God presenting themselves and the Accuser walking in like he has a badge.[5] You can baptize all of that into “God is still in charge” if you need to sleep. Alternatively, you can read it the way a political operator reads a situation room: there is a board, there are governors, some of them have gone rogue, and the chairman keeps insisting the org chart proves he never lost control.  Moreover, to the point of evil being in control, remember Michael Heiser died of a rare illness.  I have also had a lot of trouble since completing my most recent book on this precise subject.  The bad guys look to get rid of people who are close to smoking them out of their hiding places.  I have seen it up close, and it is much more than a coincidence.  

Inside the disclosure world there is already a split. One camp wants interstellar biologists and reverse-engineered alloys. The other camp — the so-called Collins Elite strain inside defense culture — has been whispering for decades that these things are not cousins from Zeta Reticuli. They are deceivers. They deny the Son. They catechize abductees.[6] I am closer to the second camp, with one difference. I do not think calling them “demons” ends the argument. Demons is a church word that lets people stop thinking. I want the org chart. I want the ground game. I want to know who is manipulating whom, and why God keeps hiring the same contractors after they burn the city down.

Categories Are How Non-Human Intelligence Controls the Human Race

Here is the running thought I brought into the conversation. When astronomers hunted black holes, they did not start with a photograph. They started with a gravity signature. Something unseen was tugging at visible bodies. The logical conclusion was a compact mass so dense light could not climb out. Better instruments later confirmed what the footprints already said.

I look at human history the same way. You can see spirit-world manipulation in how people get thrown into categories, and then those categories get administered. Left, right. Saved, unsaved. Young earth, old earth. Alien, angel. Loyal servant, blasphemer. Once you are in the box, the box does the rest of the work. You police yourself. You attack the neighboring box. Meanwhile, the intelligence that built the shelves goes home early.

That is why I get impatient with people who think the main spiritual task is to pick the correct team jersey and never ask whether the stadium itself is the trap. I used a football picture in the conversation because I live in Bengal country and I have watched 60,000 people invent causation out of a lucky shirt. One receiver catches a ball in the last minute, and ten thousand isolated nervous systems all decide their fabric caused the physics. We do the same thing with God and history. We live in a vacuum of limited observation, and then we call the vacuum providence.

I Am Not a Young-Earth Creationist, and I Do Not Need the Planetarium to Close the Argument

The Creation Museum has a fine exhibit culture. I live in this triangle. I have sat through their planetarium show, which is really good, and I have been curious how they sell a 6,000-year-old Earth with a straight face while the sky over Petersburg is the same sky that makes deep time obvious.[7] I am not a young-earth man. I am a deep-past man. The idea that life only exists here, and only during this thin slice of time, is ridiculous to me. That is not rebellion against Genesis. That is refusing to let a nineteenth-century fight with Darwin become the whole religion.

Young-earth certainty and materialist certainty are twin categories. Both are easy to administer. Both spare you from the harder sentence: we do not know how old the war is, we do not know how many worlds it touches, and we are arrogant to think the Bible’s human camera angle is the only camera in the universe. I love the Bible because it is the longest political and spiritual after-action report I have. I do not love it because a committee told me I am not allowed to notice the lens.

Job Is Not Comfort Literature

I understand Job. I have had enough wreckage in my life that the book does not feel like a classroom exercise. I do not sit around looking for a hug from a psychotherapist. I outmaneuver hard things by moving. People say I am positive about everything. That is not a personality quirk. That is a method. You do not beat a siege by narrating your wounds to an audience that cannot lift a gate.[8]

What I will not do is pretend Job is a success story for management. Satan walks into the council, talks God into a demonstration, and a good man’s world is stripped for a wager. Edwards says the boundaries prove sovereignty because the Accuser had to ask permission. I say that is the behavior of a boss who can still sign the visitor badge while the factory burns. Permission is not the same thing as competence. Permission is not the same thing as loyalty to the people who actually bleed.

If I had been standing in that council, I would have wanted Satan’s head off in the air. Not as theater. As containment. Then I would have watched God’s face. That is the test nobody in Sunday school is allowed to run. If the Accuser is a rebel, you kill the rebel. If the Accuser is a tool, you just learned something about the toolmaker that the later chapters are designed to keep you from saying out loud.

Sovereignty, Lucky Jerseys, and the Divine Council Bureaucracy

Edwards’s best line in the exchange, the one that still rings, is that God is not a being among beings. He upholds the universe by the word of his power. The greater one in us is greater than the one in the world.[9] I like the music of that. I also asked the question bureaucracy always dreads: if he is in charge of everybody, why the council? Why the governors? Why the sons of God with portfolios? Why a heavenly civil service if the king can move the sun with a sentence?

The approved answer is generosity. God does not need help. He shares the dignity of rule, as a great king appoints judges. Fine. I have run companies. I have watched kings appoint judges. Sometimes it is generosity. Sometimes it is a man who cannot stand to be seen doing the ugly work with his own hands. A weak leader uses other people to do what he lacks the social courage to do himself. He works through passive systems. He keeps a villain on payroll, so the villain can be blamed when the quarterly report comes in bloody.

That is how Job reads to me when I take the piety filter off. God keeps an Accuser. The Accuser proposes torture. God authorizes a limited version. Later writers explain that it was for Job’s refinement and for the audience’s faith. Hindsight is the favorite tool of every failed administration. You look back at what already happened and discover it was necessary. Necessity is cheap when you are not the one burying children.

Why Does an All-Powerful God Need Proof of Loyalty Through Pain?

Edwards says God is not insecure. The infinite self-existent one was happy before he made a single atom. Tests are for us, not for him. The fire does not inform the goldsmith. It purifies the gold. I have heard that sermon. I have preached versions of it to myself on bad mornings. It still leaves the managerial question on the table.

Why is the refinement this expensive? Why do the loyal become the demonstration models? Why does Israel get the Assyrian, the Babylonian, the Roman, the exile, the rape, the blinded king, the suicide cliff at Masada, and then a theologian with a clean desk explaining that holiness required it? I am too old to pretend that stacking enough millennia on the wound automatically turns it into wisdom. Maybe from the vantage of a thousand years and many worlds there is a logic. I have been looking for that logic. So far I have found a political war against non-human insurgents, and a human need to believe the chairman is still chairman.

People do not like that sentence because you are not supposed to question God’s authority. Scripture itself is full of people who did — Job, David, Jeremiah, the man on the cross quoting Psalm 22. The ban is not in the text. The ban is in the later management of the text. You may wrestle. You may not judge the judge. That rule is very convenient for the judge.

I Do Not Wake Up Looking for a Savior

I will say this as plainly as I said it in the conversation. I am not a bend-the-knee type. I am not looking for a replacement father. I think a lot of organized religion is built for people who never stopped needing that structure, and I do not despise them for it. If that is what holds a person together, it is more valuable than my path would be for them. It is not my path.

Loyalty has to be earned. You do not get my service because I inherited Adam’s paperwork. You do not get it because a Roman-era council said the canon is closed and the questions are now a character issue. If you let evil run loose through my world and then call the wreckage a quiz, you have not earned the title you keep putting on the letterhead.

Edwards asked the fair question: if you no longer believe God is fully in control, why keep the Bible? Because it is the only chronicle I have that is long enough to show the pattern. Three or four thousand years of God-talk, council-talk, war-talk, and human failure. I read it the way I would read an after-action report on a candidate who keeps losing precincts and then writing memoirs about hidden victories. I am looking for the ground game. I want to beat the evil that I think God has failed to contain. I do not want a ticket out. I do not want an eternal basement where I am safe because I surrendered. I want the thing hunted where it lives — on earth, in the unseen, in whatever dark matter and outer dark the language is pointing at.

The Strategic Failure Pattern Across Scripture

Edwards’s counter is the old one. Every time man tries to destroy evil in his own strength, he fails or makes it worse. Lasting victories come only when God acts through surrendered people. Therefore, the strategy I am hunting is the one I distrust: decrease so he can increase.

That sounds to me like passive-aggressive leadership. A failed executive telling the staff that the only competence left in the building is his, so stop trying. Maybe divine wisdom really does sit above my pay grade which is a concept I don’t believe in because it accepts a structure that protects evil from analysis.  Maybe. I have also watched that speech get used by every earthly institution that wanted obedience without performance. Israel tries to clear the land and cannot. Disciples try to cast out a demon and cannot. The church inherits the empire and then burns people for translation errors. The pattern I keep seeing is not “surrender works.” The pattern is “the movement needs the failure so it can keep selling surrender.”

If I could rewrite one rule of the war, I would stop using good and innocent people as acceptable casualties. I would stop treating the loyal as the easiest demonstration objects. A leader who lets the enemy chew his own household to make a point is not mysterious. He is a poor defender. Call that blasphemy if you need the category. I call it a performance review.

What Jesus Meant by “My God, My God, Why Have You Forsaken Me”

That was the question I wanted Edwards for. In the last minutes, Jesus quotes the opening of Psalm 22.[10] The orthodox reading is elegant. Every Jew in earshot knows the rest of the psalm. Agony first, victory later. The Son bears wrath. The physical torture is not the worst part. The worst part is separation. It is not doubt. It is payment.

What I hear is a man in a scapegoat machine. The idea that the sins of the world can be loaded onto one body and walked out of the camp is older than Golgotha. It is in Leviticus. It is in the human nervous system. People who have cheated, grabbed, and gone numb need a goat. First-century Jerusalem had Rome on its neck and a purity system in its temples. A public death that could be read as both Roman order and Jewish atonement is politically efficient. I do not say that as a sneer at the man. I say it as a reading of the market.

Was he doubting? I think he was a tortured human body, lightheaded, pierced, and still honest enough to say the sentence that piety wants to footnote away. If the cry is only liturgy, then the pain is only theater. I do not think the pain was theater.

The Kashmir Question, Politics, and Why Bodies Matter

I am going to say the part that gets people really upset. I think the crucifixion was a political killing. I think Rome wanted a problem removed without owning the whole bill, and a slice of the Jerusalem establishment wanted a pressure valve. I think the body of Jesus becoming unfindable helped everyone who needed a story that could travel. Moreover, I think the Kashmir tradition — Roza Bal, Yuz Asaf, a man who survives the empire and dies old in the north of India — is at least as entitled to forensic curiosity as the claim that matter dematerialized because a later council said so.[11]

I know the Ahmadiyya have their own reasons for wanting Jesus alive and unsacrificed. I know Islam has its own reasons. I know Led Zeppelin fans have their reasons, and they are not theological. None of that makes the empty tomb automatically supernatural. It makes the empty tomb a contested piece of political property. If there are bones in a private or shrine context that people have whispered about for a century, the adult move is not to hiss “blasphemy.” The adult move is to ask what the genes say. We are not ready for that conversation as a culture because the conversation would smash too many identities at once.

Edwards, and the whole martyr argument after him, asks why the inner circle would die for a lie. It is a serious question.[12] My answer is not that they were cartoon frauds. My answer is that movements eat identity. Once your name, your friends, your enemies, and your hope of being remembered are all welded to a story, the story becomes the last asset you have. I have watched modern parties do it. I have watched people who finally got power try to crawl back into the victim costume because the costume was the only self they trusted. Rome, Judea, a dead or vanished leader, a handful of men who would otherwise be nobody — that is enough heat to bake a religion.[13]

James, Paul, and the Psychology of Movements After the Leader Is Gone

James is the hard case, and I will not pretend otherwise. He was not a believer during the ministry. Afterward, he becomes the spine of the Jerusalem church and dies for it.[14] Guilt is part of my read. Grief is part of it. So is the sudden, terrible honor of being the last blood left in the room. That is not the same celebrity as wine and women. If you inherit a crucified brother’s name, the only way the currency spends is to live poor, pray the knees off yourself, and look like him. Immortality through the written word is still immortality. Most people thrown off temples are forgotten. James is not. That incentive is real whether the metaphysics are true or not.

Paul is the scaling engine. Without Paul there is no Gentile church as we know it. James and Paul did not roast hot dogs in matching shirts. They fought. The later harmony is a product, the way party platforms are products.[15] I like James. I think he was one of the good ones. I also think good men can stabilize a narrative they did not start and cannot fact-check anymore because the body is gone and the politics have already hardened.

Led Zeppelin, Kashmir, and the Whisper of the Spirit World

Why do people who like to dissolve their ordinary mind keep circling that song? I do not think it is just the riff.[16] I think the spirit world has a long memory and popular art is one of the leaks. We hear whispers, and we dress them as taste. That is not an argument for taking a rock band as a footnote to Matthew. It is an argument that the official custodians of the story do not have a monopoly on the residue.

If you love God and you look around, you do not see a tight ship. You see evil spitting in the claim of control every five seconds. Then you see nice people turn the other cheek and use Jesus as a permit to stay out of the fight. Martyrdom becomes a brand. Cowardice borrows a cross. I want the opposite instinct. I want the war taken to the thing that is torturing people.

Are We Free, or Are We Reading a Record Left by People Who Needed Compliance?

Who wrote the dumb rules? That was my question when Edwards said the only way to beat evil is to yield to the God who, from my chair, has let it run. A rational rule would look like any competent shop floor. Contain the arsonist. Do not use the night shift as kindling to prove the arsonist exists. Do not publish a handbook later that says the fire was a teaching moment.

The Bible I trust is the Bible I can read between the lines of. I trust it more than I trust the handlers. Councils, empires, reformers, and television teachers all have motives. Rome needed glue as the frontiers cracked. A crucified provincial who could be turned into a cosmic loyalty oath is better glue than another legion.[17] That does not make every line a lie. It means you read like an adult. You ask what was written down and what was not, and why.

My assertion is simple enough to make people furious. Non-human intelligence — call them Elohim, Watchers, demons, NHI, whatever shelf-label you need — has been trying to undo what was made. I think the garden commission was a political statement against rebels on the council. Humans were not designed to be mascots.[18] We were designed to be dangerous to the bureaucracy that did not want us here. That is why the categories exist. That is why “do not question” is preached as humility. A questioning human is harder to herd.

What I Am Looking For in the Bible

I am looking for a strategy. I study wars because I want to know where people failed to beat what was hunting them. I want to succeed where they failed. That is not pride in the cheap sense. It is refusal. I did not wake up wanting to be anybody’s servant, on earth or off it. I woke up wanting to do good work and to stop watching evil treat the world like an open cafeteria.

Edwards was right about my temperature. I am angry. I think anger, in this case, is cleaner than the sweetness that calls itself faith while the same pattern repeats. He was also right that I still have the book open. I keep it open because it is the only long record that does not pretend human beings are only animals or only angels. It shows the council. It shows the Accuser. It shows the empires. It shows the scapegoat. It shows the men who died with the name in their mouths. It shows, if you will look, the politics.[19][20]

If you want the softer Edwards, he is in the Study Bible, and he is worth the time. If you want the American warrior version of the same hunger — competence, natural law, no more yielding to a failed order because the order has a hymn — that is the work I put into The Gunfighter’s Guide to Business and the earlier books.[21] Read both. Argue with both. I did not earn the right to say these things by being careful. I earned it by thinking them for a long time and then saying them with my own name attached.

Are we free? That is the only question left that matters. Free will is either real, or we are livestock with better marketing. I act as if it is real. I read as if the other side is trying to convince me it is not. Moreover, I will keep looking for a way to destroy the evil that has been working for thousands of years, with God if he will do a decent job of it, and without him if he will not. That is the conversation I wanted. That is the conversation I had. 

Notes for Searchers, Pastors, and Operators

If you came here from a search on Age of Disclosure, divine council, Jonathan Edwards sovereignty, Job and Satan, Jesus in Kashmir, or whether UAP are demons, you are in the right file. The point was never to baptize a documentary. The point was to stop letting science-press-conference language hide a much older political structure. Read Psalm 82 before you read the next hearing transcript. Read Job 1 before you let a preacher tell you permission and goodness are the same thing. Read the crucifixion as both theology and provincial crisis management. Then decide what you are willing to serve.

Bibliography and Further Reading

Ahmad, Mirza Ghulam. Jesus in India. 1899. English editions vary.

Alberino, Timothy. Birthright: The Coming Posthuman Apocalypse and the Annihilation of Man. 2020, and related Enochic commentary in the current disclosure debate.

Brown, Peter. The Rise of Western Christendom. 3rd ed. Wiley-Blackwell, 2013.

Creation Museum / Answers in Genesis. Public exhibits and published young-earth materials. Petersburg, Kentucky.

Edwards, Jonathan. Freedom of the Will. 1754. WJE vol. 1. Yale University Press, 1957.

Edwards, Jonathan. Religious Affections. 1746.

Edwards, Jonathan. “Sinners in the Hands of an Angry God.” 1741.

Edwards, Jonathan. Sermons on the sovereignty of God in the salvation of men. Various WJE volumes.

Eusebius. Ecclesiastical History.

Farah, Dan, dir. The Age of Disclosure. 2025.

Goodman, Martin. Rome and Jerusalem: The Clash of Ancient Civilizations. Knopf, 2007.

Habermas, Gary, and Michael Licona. The Case for the Resurrection of Jesus. Kregel, 2004.

Hassnain, Fida. A Search for the Historical Jesus. 1994, and later Roza Bal collaborations.

Heiser, Michael S. The Unseen Realm. Lexham Press, 2015.

Heiser, Michael S. Supernatural. Lexham Press, 2015.

Heiser, Michael S. Reversing Hermon. Defender, 2017.

Hoffman, Rich. The Symposium of Justice. 2004.

Hoffman, Rich. Tail of the Dragon. Cliffhanger Research and Development, 2012.

Hoffman, Rich. The Gunfighter’s Guide to Business. Liberty Hill / Overman Warrior Publications, 2021.

Hoffman, Rich. The Politics of Heaven. Forthcoming.

Hoffman, Rich. The Overmanwarrior. https://overmanwarrior.wordpress.com/

Josephus. Jewish Antiquities.

Led Zeppelin. “Kashmir.” Physical Graffiti. Swan Song, 1975.

Millar, Fergus. The Roman Near East, 31 BC–AD 337. Harvard University Press, 1993.

Redfern, Nick. Final Events. Anomalist Books, 2010.

The Holy Bible. Especially Genesis 1–11; Deuteronomy 32; 1 Kings 22; Job; Psalm 22; Psalm 82; Daniel 4; Matthew 27; Mark 15; Acts; Galatians; Ephesians 6; Hebrews 1; 1 John 4.

Wright, N. T. The Resurrection of the Son of God. Fortress Press, 2003.

1 Enoch (Book of the Watchers) and related Second Temple literature, including material from the Dead Sea Scrolls.

Suggested search headers for syndication

Age of Disclosure spiritual meaning; non-human intelligence demons or Elohim; Jonathan Edwards sovereignty of God critique; divine council Psalm 82 politics; Book of Job Satan permission; Jesus tomb Kashmir Roza Bal; James brother of Jesus motive; why did disciples die for the resurrection; Creation Museum planetarium old earth; politics of heaven Rich Hoffman; Overmanwarrior theology.

[1] Dan Farah, dir., The Age of Disclosure (Farah Films, 2025). The film compiles testimony from current and former U.S. government, military, and intelligence officials asserting an eighty-year concealment of non-human intelligence and recovered craft.

[2] Rich Hoffman, The Politics of Heaven (forthcoming). The working thesis is that biblical theology, ancient Near Eastern political structures, and modern power systems describe one continuous contest, not two separate subjects called “religion” and “politics.”

[3] Jonathan Edwards, Freedom of the Will (1754), in The Works of Jonathan Edwards, vol. 1, ed. Paul Ramsey (Yale University Press, 1957). Edwards distinguishes God as the permitter and disposer of events from God as the moral author of sin.

[4] Jonathan Edwards Study Bible (various Crossway/ESV study editions and companion notes used in American Reformed preaching). Edwards remains the most serious American attempt to hold together revival, metaphysics, and civic order.

[5] Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible (Lexham Press, 2015); see also Psalm 82:1; Deuteronomy 32:8–9 (Dead Sea Scrolls / LXX reading); Job 1:6–12; 1 Kings 22:19–23.

[6] On the “Collins Elite” and the demonic interpretation of UAP/NHI inside defense circles, see Nick Redfern, Final Events (Anomalist Books, 2010), and later pastoral briefings discussed in coverage of Age of Disclosure. The claim is contested. The pattern is not.

[7] Answers in Genesis / Creation Museum, Petersburg, Kentucky. The institution is a short drive from the Cincinnati–Northern Kentucky metro. Young-earth chronology is their public commitment; it is not mine.

[8] Job 1–2; Job 38–42. The book is not a Hallmark card. It is a courtroom transcript with a body count.

[9] Hebrews 1:3; Colossians 1:16–17; 1 John 4:4. Edwards and the Reformed tradition treat these as proofs of unshared sovereignty. I treat them as claims that still have to survive contact with history.

[10] Psalm 22. The first line is agony; the psalm ends in public vindication. That literary fact does not automatically settle what a dying man felt.

[11] Roza Bal (Rozabal) shrine, Khanyar, Srinagar. The Ahmadiyya claim that Yuz Asaf is Jesus after a survived crucifixion is advanced in Mirza Ghulam Ahmad, Jesus in India (1899), and later in Fida Hassnain and popular Kashmir travel literature. Mainstream historians and the shrine’s Sunni caretakers reject the identification. I am not asking anyone to baptize the theory. I am asking why the empty-tomb claim is protected from ordinary forensic curiosity.

[12] N. T. Wright, The Resurrection of the Son of God (Fortress, 2003), remains the strongest academic case that the earliest Christians believed they had seen a bodily risen Jesus and were willing to die for that claim. Gary Habermas and Michael Licona collect the “minimal facts” argument. I am familiar with that literature. I am unpersuaded that martyrdom proves the metaphysics. It proves intensity.

[13] On Roman provincial management of Judea, the threat of messianic movements, and the later Constantinian settlement, see Martin Goodman, Rome and Jerusalem (Knopf, 2007); Fergus Millar, The Roman Near East (Harvard, 1993); and Peter Brown, The Rise of Western Christendom (Wiley-Blackwell, 2013).

[14] Josephus, Antiquities 20.197–203, on the death of James. Eusebius, Ecclesiastical History 2.23, preserves Hegesippus on James’s reputation and execution.

[15] Acts 9; Galatians 1–2; and the well-documented tension between Paul and the Jerusalem circle. Christianity as a scaled movement is unthinkable without Paul. That is a political observation, not a Sunday-school slight.

[16] Led Zeppelin, “Kashmir,” Physical Graffiti (Swan Song, 1975). Popular culture often keeps older spirit-world memory that official theology pretends it has already solved.

[17] On Roman provincial management of Judea, the threat of messianic movements, and the later Constantinian settlement, see Martin Goodman, Rome and Jerusalem (Knopf, 2007); Fergus Millar, The Roman Near East (Harvard, 1993); and Peter Brown, The Rise of Western Christendom (Wiley-Blackwell, 2013).

[18] Genesis 1:26–28; Psalm 8. The image-of-God commission is a political charter over the garden and the nations, not a permission slip to become a house pet in someone else’s bureaucracy.

[19] 1 Peter 5:8; Ephesians 6:12. Principalities and powers language is not a metaphor for bad vibes. It is organizational language.

[20] Jonathan Edwards, “Sinners in the Hands of an Angry God” (1741); Religious Affections (1746); and the sermons on God’s sovereignty in the salvation of men. Edwards feared chaos in the human heart more than he feared looking like a weak manager. That is the difference between us.

[21] Rich Hoffman, The Gunfighter’s Guide to Business (Liberty Hill / Overman Warrior Publications, 2021); The Symposium of Justice (2004); Tail of the Dragon (2012).

Rich Hoffman

More about me

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About the Author: Rich Hoffman

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.

Swinging for the Fences: Why I Am Betting on Butler County’s Advanced Air Mobility Future

People have been asking me what I am doing. They have wondered about me. They have watched the episodes, read the blog, seen me in rooms around Butler County for years, and then I went quiet in the way a person goes quiet when they are changing the work under their feet and are not ready to turn it into content. 

I am not looking for a safe job that pays well so I can run out the clock. I have had those offers. I appreciate them. I am affiliating myself with a team of very sharp engineers and builders at Volynt Aero, as a senior consultant, with a path toward the COO seat, and I am doing it because I am in a stage of life where I want to swing for the fences. Not out of desperation. Out of refusal. I have watched too many capable people spend their best remaining years hitting ground balls and calling it wisdom.[1][2]

On Monday, September 21, 2026, at 7:00 p.m., at 20 South Elm Street, Oxford, Ohio 45056, inside Fisher Innovation College@Elm on Miami University’s campus, we are going to talk in public about economic vitality and what I believe is an enormous opportunity for Butler County. The event is free. Nobody is asking you to bring a checkbook. Just eat some snacks, shake hands, and hear the plan. I told my wife to go to Costco and get Doritos, punch, and whatever else makes a room feel welcoming instead of processed. That is the tone—serious work. Easy room. If you have wanted a reason to see me after a decade of reading or listening, that is the date. My schedule jumps around a lot, but I will be there for this.[3][4]

Oxford. The university town on the west side of the county. The building is the renovated old food-service and workforce site at 20 S. Elm Street — College@Elm — not a lecture hall buried in the academic core. Volynt Aero lists that building as its home. Miami’s Advanced Air Mobility Hub lives in that same incubator. The door you want is on Elm.[1][2][3][5]

I still dislike the word consultant, even though I now wear it, because I spent years chained to a success I had already built, and I felt embarrassed standing next to men who had already swung and connected. And why I would rather strike out in public, in Butler County, in the aerospace market I have been talking about for years, than spend the rest of my working life protecting ground that other people were already trying to steal.

I am a job-creator kind of person. I want to make jobs. I do not want to get a job someone else already made. That distinction sounds like a slogan until you have lived both sides of it. Most of the professional class measures adulthood by getting a job. Making jobs is how a county stays alive. I am happiest when I create work for other people—hundreds, or thousands. If I can help build something that employs a thousand people or more, that is the scoreboard I care about. Upper mobility. Payrolls that put gas in cars. Families that can stay in Butler County instead of exporting their kids to Texas, North Carolina, or the coasts and then coming home at Christmas to tell us how much better the schools are somewhere else.

I have done versions of this before. I have hired. I have built programs. I have kept a business alive longer than I wanted to because I brought people into it and felt responsible for the lives attached to those paychecks. That loyalty was not branding. It cost me years. It also taught me the thing the consultant class never learns: once you make something valuable, you become a target. Pirates do not always arrive with hooks and flags. Sometimes they arrive with decks, retainers, and a vocabulary about “professionalizing the operation.”

Go back to 2019. We had a Trump rally at a place where I had spent much of my life building a business. The owner was my friend. I stayed with that business a long time because of that friendship and because I didn’t want to deal with the woke corporatism that evolved from 2015 through 2020. Then COVID. Then the years after COVID, when the work stopped being about building and started being about keeping the lights on for people I had hired. I felt chained to their ability to put gas in the car. In a lot of ways I felt like I was lashed to a white whale. From the outside, that can look like success. The people who still had jobs were glad the jobs existed. I was glad they still had them. Inside, I was resentful — not of the people, of the process. I had created jobs, and then I became the janitor of those jobs while other people bought in, layered in, and tried to change what I didn’t want changed.[6]

It felt like trying to stay married to someone who wanted to cheat. Every time you turned around, they were climbing out a window toward some new lover with a fancier spreadsheet and phony EBITA numbers propped up by a shell game. I poured my heart into a company I didn’t fully control. Other people wanted to change it. I didn’t like the changes or the people who came with them. I still liked the people I had encouraged to become part of it. So I stayed. I defended. I hit ground balls to advance other people already safely on base. I kept the lights on.

Over the last couple of years, I went through multiple cycles of consulting firms imposed on me by, come what may, financial institutions who thought they knew best, after the best was already placed in their lap and worked out for them. Three waves. Then a fourth. I will say it the way I say it when I am not dressing it up for a chamber breakfast: a lot of them are dumb as rocks, and I do not mean to insult rocks. They are paid like industry professionals while the world under their feet has already changed. They exist to maintain ground already taken. They do not create the ground. They arrive after value exists and explain to the people who made the value how the value should now be managed. That is not a free market. That is a priesthood of fools.[7][8]

I worked at the same place for many years because of loyalty to the owner and because I wanted his family to benefit from what had been built. I still want that. Friendship does not expire because a corporate process gets stupid. But I also wanted an excuse to get away from a machine that had stopped being a build and had become a defense. The first opening that would let me play where I actually wanted to play showed up in these guys at Miami, in vertical takeoff, in the new space-adjacent aerospace market I have been putting episodes on for a long time. I have been interested in vertical aerospace for years. I wanted into that market for all kinds of reasons. Then my life opened a gap; I met them, I liked them, I wanted them to succeed, and they started introducing me to people. That was the intention. That is why I said yes.

They have introduced me as the coming COO. Right now I am a consultant. A senior consultant. I have a path toward the COO role at the scale they are trying to reach. I was apprehensive about the word. I have been stunned by how many places want me to consult for them. I had personal reservations about putting my name on that label. I still have them. I am also proud to be affiliated with this particular team. The title is not the prize. The prize is whether we can turn a sharp technical package into manufacturing, customers, and jobs.

Vivek Ramaswamy and J.D. Vance were at that 2019 rally I hosted. Warren Davidson has been in the orbit. I have had conversations with Bernie Moreno. I had a good talk with Jim Renacci after an event at Jags in West Chester. I have watched a lot of people I know leave the safe lane, take a real risk, and come back with independent wealth—enough to enter politics, or to refuse to be owned by it.[9][10]

Vivek was already on a steep wealth curve then. He wasn’t quite in the billionaire club the way magazines like to print it, but he was headed that way, and since then he’s been in that conversation and has taken the political path back toward Ohio’s governorship. Years later the call came through other people: he wanted to announce a governor’s race at my place, because the place still represented a free-enterprise culture that had not gone fully woke, and because we were doing things that did not look like everybody else. I said yes. I meant yes. I also felt a private embarrassment I should admit here, because if I do not admit it, the rest of this sounds like a victory lap instead of a confession.

When you stand next to people who built or sold large enterprises and then used that capital to change the map, and you are the guy still defending last decade’s success against the fourth wave of consultants, you feel the difference in your chest. They look at you the way a hitting coach looks at a veteran who will not let the bat get through the zone. You are at this stage of life. Why are you hitting ground balls? Why are you taking the walk? Why are you protecting a single when the bases are loaded? You are a guy who could drive the ball with runners on. Why are you trying to beat out a roller to short?

The honest answer, for a long time, was loyalty. Loyalty to the owner who was my friend. Loyalty to the people I hired. I do not apologize for that. I also will not pretend it was the same thing as ambition. Ambition would have left earlier. Loyalty stayed. Then loyalty, after enough waves of professional stupidity, became a kind of self-betrayal. I felt like I was underperforming in front of people I respected. I felt like I was wasting a bat. When Vivek talked about using the place because it still stood for the free-enterprise system, I felt a flicker of pride and a bigger flicker of “I should have more to put on the table than a good venue and a good story about the past.”

I watched them swing. Some of the balls went over the fence. The crowd enjoyed it. The players enjoyed it. Everybody enjoys seeing a ball leave the yard, including the man who hit it. I wanted that feeling again — not the celebrity, the creation. I want to make other people wealthy. I want payrolls large enough that a community can even start talking about abolishing property taxes without gutting the services people actually like. That is a standard, not a slogan. If you are not trying to create billions in new market value, I am not sure the conversation is worth the evening. A few hundred million in annual revenue is what the coastal startup press calls a win. I do not think that is a win. Ten billion in new market growth is the starting point for a conversation about success. To me, success looks like a hundred billion. That is how you change a county instead of decorating it.

I haven’t built a job base that employed a thousand people or more in over a decade. I have been trying to hang on to the success I had already built. That work has its honor. It also became boring to me, and boredom in an operator is a warning light. When the fourth wave of consultants arrived with different ideas about how we should do the thing I had already done, I was happy to leave and not look back. They did not like me. I did not like their ideas. I did not want to be part of another cycle of ground balls. I took the off-ramp. I would rather hit the reset button and start over with people who want to build than spend another year arguing with people who think a slide deck is an airplane.  I’m sure I’ll write a book about all this once I get some distance from the immediacy of it all.  It will make a very interesting business book.  But first, such books are only valuable to people once you are looking back from a position of success; otherwise, it’s just another story about a down-and-out situation.  Success has to be attached to the narrative.  

That is how I landed at Volynt.

The building matters, and I am going to stay on the building for a minute because “Miami University” is a large map, and people get lost on large maps. College@Elm is Miami’s innovation and workforce hub at 20 S. Elm Street. It used to sit vacant. The university, the City of Oxford, alumni, the state capital budget, and JobsOhio money turned it into a technology, entrepreneurship, and light-manufacturing incubator — office, design and testing, startup space, a workforce resource function, and room for real production instead of just posters about production. Miami alumni Lee and Rosemary Fisher put their name on it. Randi Thomas and the ASPIRE shop treated it as a way to drag Oxford out of an eight-month student economy and toward a twelve-month one. That is the room.[3][4][11][12]

Volynt Aero’s address is that building. Suite language has appeared in their capability materials as 20 S. Elm St., Suite 117. Miami has also stood up an Advanced Air Mobility Hub in the same incubator, aimed at autonomous, hybrid-electric, and eVTOL aircraft, in collaboration with Butler County and Middletown Regional Airports, Cincinnati/Northern Kentucky International Airport, Butler Tech, and industry partners including Volynt.[1][2][5]

Volynt is not a passenger flying-taxi pitch dressed up for a TED talk. I need to say that because the popular press only knows one picture of this industry: a four-seat air taxi humming over a downtown skyline in a rendering that has never paid a supplier. The company is building large hybrid-electric uncrewed aircraft for cargo logistics, disaster response, contested logistics, mobile power generation, and forward communications—ugly work. Useful work. The work that can find a customer before the lifestyle brochure does. They call the aircraft line Vyper in their public materials. The founding team came out of UAS and eVTOL work dating to 2012, including AFWERX Agility Prime flight-test experience on a full-scale electric aircraft; University of Cincinnati aerospace engineering; Rose-Hulman and Illinois mechanical engineering; and FAA experimental airworthiness work. Together, they have forty-plus years of experience in electric vehicles, eVTOL, and manned and uncrewed aircraft. Jeffrey Bennett is the CEO. Justin Jantzen is the CTO. The rest of the technical bench is the kind of bench a county should want to keep.[2][5][13]

They have proposed a Hybrid Propulsion and Energy Lab — the HyPE Lab — at Miami University Airport in Oxford, a facility in the neighborhood of seven million dollars aimed at hybrid-electric, hydrogen fuel cell, and electric aviation development. They have already pulled Ohio Third Frontier / TVSF grant support in partnership with Miami and the Entrepreneurs’ Center. That is not a finished factory. That is a package with technology laid out, customer logic laid out, and a county sitting in the birthplace of powered flight, next to Wright-Patterson, next to a new Butler Tech aviation hangar beside Middletown Regional, next to Joby and BETA and Electra planting metal in the Miami Valley, in a state that has spent years trying to own advanced air mobility instead of applauding it from the stands.[14][15][16][17][18]

Ohio’s own AAM studies are not modest. DriveOhio and the NEXA work done for the state put the prize at roughly thirteen billion dollars in economic activity over twenty-five years, about fifteen thousand jobs, and about two and a half billion in tax revenue — if Ohio actually captures the market. Cargo, emergency services, and vehicle manufacturing are a large share of that stack. That is the lane Volynt is in. I do not treat a consultant forecast as destiny. I have spent too many years watching forecasts get used as incense. I treat the number as a fastball I can see. If the state leaves that stack on the table, California and Texas will take it and send us a newsletter about thought leadership.[19][20]

I want to give this some color, because “economic vitality” is a phrase chambers of commerce use until it means nothing.

Vitality is not a social-hour calendar. Vitality is surplus. It is when a county produces so much new value that young people do not have to leave, old industrial sites get reused, airports become more than weekend-pilot hobbies, and tax fights become less vicious because the base is growing faster than the government. I have spent a lot of my public life as the tax-killer in this county. I didn’t do that because I hate roads, sheriffs, and firehouses. I did it because a government that cannot stop growing will eat a private economy that has stopped growing. The only durable answer is not a clever levy. The durable answer is so much new payroll and new production that the argument changes temperature.

Butler County already has pieces of the machine. Miami’s Oxford campus and the regional campuses. Middletown’s steel and manufacturing memory, including the kind of heavy industry that still knows what a shift is. The I-75 corridor. Two relevant airports inside the conversation — Miami University Airport in Oxford and Middletown Regional — plus CVG as the big-hub partner on the AAM map. Butler Tech’s new aviation center, a roughly fifteen-million-dollar hangar and classroom pile next to the Middletown airport, with county, city, and JobsOhio money in it, training kids who can see an aerospace job without leaving home. And a university incubator on Elm Street, explicitly sold as a way to create year-round work in a town that used to hibernate when students left.[1][15][11]. And let’s not forget about the wonderful Butler County Regional, which has the prospect of enormous significance in a way that it has always been poised to bring forth. 

Advanced air mobility is one of the few new industrial stacks that can still be built in the Midwest instead of being imported as a finished product from the coasts. Ohio has been recruiting it on purpose. Joby has been planting manufacturing near Dayton and talking about thousands of jobs and hundreds of aircraft a year if the production curve holds. Electra has committed a huge Ohio production bet out of an MIT classroom idea that turned into a short-takeoff hybrid aircraft and an $850 million manufacturing story in Springfield and Clark County, with job counts in the neighborhood of two thousand. BETA and the National Advanced Air Mobility Center of Excellence in Springfield are part of the same weather system. JobsOhio has treated AAM as a super-sector and has been walking that story all the way to Paris. Hartzell in Piqua certified an electric-aircraft propeller. The FAA’s eVTOL Integration Pilot Program is on the 2026 calendar. Ohio entered that fight with a multi-state medical-logistics proposal.[16][17][18][21]

Most of the passenger eVTOL story is still a certification and capital-markets story. That is not an insult. It is a timeline. Certification is slow. Air-taxi unit economics are a sermon until the aircraft is legal, maintainable, and paid for by someone other than a vision fund. The cargo, disaster, defense-adjacent, and mobile-power story can move sooner because the customer is not waiting for a four-seat taxi to become socially fashionable. An uncrewed hybrid aircraft that can haul, generate, and communicate in ugly terrain is a product a government buyer and a logistics company can understand without a lifestyle brochure. That is why I like this package. It is closer to a truck than to a fashion object.

I have talked about the new space economy and vertical aerospace for years.  All these things mentioned here are merging at a very unique time in Southern Ohio, and I’ve known it for a long time, and I had felt stuck, unable to participate because of my other commitments. I wanted into that market, not stuck to loyal obligations. Not as a fan. As an operator. I have walked the producer culture at SpaceX and looked at what happens when a company treats manufacturing as the product instead of treating the press release as the product. Reusability. Iteration. Catching the thing and flying it again. That is the version of aerospace I want in Ohio. I do not need Volynt to be SpaceX. I need Volynt to be as serious as SpaceX: close the gap between the drawing and the floor. California and Texas will take a lot of the gold rush. They should not take all of it. Ohio invented powered flight. It should not rent the sequel from the coasts and call the rental economic development.

There is a second vitality problem I will not dance around. A lot of American corporate culture imported a compliance religion that I believe tracks, in spirit if not in every memo, to the same managerial habits that made Wall Street comfortable with Communist China’s labor and governance model while lecturing American manufacturers about virtue. ESG-era asset managers scolded domestic firms and stayed hungry for China exposure. Larry Fink could write letters telling American CEOs that climate and stakeholders would reshape finance, and the same apparatus could treat Beijing as a growth market. That split personality cost real companies real billions in distracted leadership. It also trained a consultant class to speak fluent morality while missing the factory. I have watched it up close. I have watched financial institutions send in the next wave of advisors because they thought a firm that had not gone woke yet still had juice that could be squeezed if only the culture were more compliant. They do not like Elon Musk. They do not like being told the world will change through building instead of through postings. I have been a target of that instinct. I am done volunteering for it.[22][23][24]

I want to lead a very dramatic change that changes entire industry standards, around the world. I want to help build a company that makes money the old way: a customer pays for a machine that works. Easy money and financial engineering can look like vitality for a while. Then inflation shows up, and the community realizes the jobs were never as solid as the press release. I want the other kind. Output. Exports. Aircraft. Power systems. Maintenance hangars. Suppliers. Kids from Butler Tech and Miami who can stay home and get paid. I want so much money coming into this community that property taxes become a conversation you can have without destroying the services people like. That is where my mind is. Getting on base is not enough.

Swinging for the fences is a moral choice, not a motivational poster. Baseball metaphors get cheap. I am keeping this one because it is the cleanest picture of the decision.

Most people in operating roles at this stage of life take the safe route. Get on base. Take the walk. Protect the pension. Let someone else hit the homer. You have already done the hard thing once. Now you need to keep your place in the lineup. I understand that instinct. I rejected it.

Swinging for the fences can end in a strikeout. I know that. I am a realist in business. Success is not entirely up to me. Other people have to get on base. The pitcher has to leave a pitch you can actually hit. Certification, capital, customers, suppliers, and timing all have to arrive in something like the right order. I have said on the air that this is a poker game more than a guaranteed jackpot. The risk is real. I do not think the risk is stupid. They have a gap I think they can close. I know what I can do in an operating seat. That part is not in doubt in my mind. I have done versions of it many times. The barrier most early technical teams cannot cross is not the CAD model. It is the factory floor, the hiring machine, the customer close, and the culture that does not dissolve when the first institutional money arrives. In this case, I see all those coming together in very unique and profitable ways.  It’s always about timing, and the timing for this is right now. 

Even so, a strikeout while swinging for the fence feels more honest to me than a career of ground balls. I have wanted a window to build from the ground up again. I got one. Before the window closes, I want a grand slam for Butler County — or at least a swing that everybody in the stands can respect. Safety is not my default setting. Loyalty is. Those two traits fought each other for years. Loyalty won, until the fourth wave of consultants made it obvious that staying was no longer protecting the people I hired. It was protecting a process I did not believe in.

I enjoy risk. I enjoy my life most when there is real risk in it. People who have known me a long time know that. They also know I will hang onto a job base I created longer than a purely rational careerist would, because I do not like being the person who collected a check and left other people’s mortgages on the table. When the money showed up to go somewhere else, and I knew the new layer was going to take it in a direction I would not sign off on, I did not feel like I was letting anybody down by leaving. I felt like I was buying my freedom from a process that had already decided I was the problem.

I want to be a version, in Ohio, of what the serious aerospace builders are doing in Texas. I expect that of myself. I was embarrassed, in those conversations with people like Vivek Ramaswamy and Bernie Moreno who had already swung and connected in their own lives, because I could hear the unasked question from them: you love the free-enterprise system enough to host a speech, why aren’t you in the game at that scale? I hosted the speech. I meant it. I also needed a moment of my own — the kind where you roll the dice large enough that the win, if it comes, is visible from the rest of the world.

September 21 is not a fundraiser with a soft-ask after the punch. It is not the Rich Hoffman show. It is not a secret society. It is a public conversation about a plan for economic vitality in Butler County, hosted where the work is already living, on a Monday night, with the people doing the engineering in the room. If you come, you will not be listening to me invent a company out of a microphone. You will be listening to why I think this particular team, in this particular building, in this particular county, is a bat worth swinging.

Monday, September 21, 2026. Seven o’clock. Fisher Innovation College@Elm. 20 South Elm Street. Oxford, Ohio 45056. Free. Come as you are.

If the evening works, you will leave less interested in me and more interested in what a serious advanced-air-mobility build could do to the tax base, the talent pipeline, and the self-respect of a manufacturing region that has been told for twenty years that the future lives somewhere else. There is a lot of affiliation possible in this — Miami engineers, Butler Tech kids, airport boards, suppliers who already know composites and power electronics, people across Ohio who are tired of watching the next factory announcement land in another state. I want these guys among the names people mention when they talk about who actually built the upper-mobility market instead of posting about it on LinkedIn.

Let me stay in Butler County long enough that the vitality claim isn’t a vibe.

This county sits between Cincinnati and Dayton with a population now in the high 380,000s to about 400,000 depending on which vintage of the estimate you trust, employment in the neighborhood of 190,000 people, and a local GDP north of twenty billion dollars. Manufacturing is not the largest headcount sector—healthcare and retail usually win that race—but it is still the spine. County profile data puts manufacturing employment in the mid-teens of thousands, with hundreds of manufacturing establishments. That is the difference between a bedroom county and a producing county. Bedroom counties import paychecks and export children. Producing counties keep a reason to stay.[26][27]

I have lived in this county my whole adult life. I did not stay because it was fashionable. I stayed because this is the ground I know, and because I think a person who talks about job creation while quietly arranging his own exit to a coastal zip code is running a different play than the one they are selling. The future I want is not a TED talk in Austin about the Midwest. The future I want is a payroll in Oxford, Middletown, Hamilton, Trenton, West Chester, Fairfield, and the townships not named in the brochures.

Middletown still knows steel. Cleveland-Cliffs putting real capital into Middletown Works is the kind of story that should shame anyone who wrote this valley off as a twentieth-century museum. Hamilton is growing again, according to the latest Census slice of incorporated places. Oxford shrinks a little when the student count wobbles, which is exactly why College@Elm was sold as a twelve-month economy instead of an eight-month one. The I-75 corridor still moves freight. The airports are not theoretical. Miami University Airport is a tool if someone treats it as one. Middletown Regional now has a Butler Tech aviation hangar next door — roughly thirty thousand square feet and fifteen million dollars, with millions from the county commissioners, JobsOhio, and the city — so a kid can learn airframes and powerplants without buying a plane ticket to Dayton on the first day of class.[28][15][11]

That is the county I am talking about on the 21st. Not a fantasy county. This one.

I should talk about the industry itself, because vitality without an industry is just a mood.

The Wright brothers did not invent flight so Ohio could become a spectator. Huffman Prairie is a cow pasture with a better story than most nations ever get, and Wright-Patterson plus the Air Force Research Laboratory turned that story into a century of metal, propulsion, sensors, and people who know how to hold a tolerance. The National Advanced Air Mobility Center of Excellence in Springfield gave the new stack a hangar and a test culture. Ohio was early on beyond-visual-line-of-sight work. JobsOhio has been walking AAM around the world as a super-sector. That is nothing. It is also not finished. A super-sector that does not produce aircraft, batteries, blades, software, and trained hands in this state is just a brand.[16][21]

Joby is the loudest nearby proof. In 2023, the state stood at Hawthorn Hill and announced a Dayton-area manufacturing bet aimed at two thousand jobs, hundreds of millions in investment, and a long-run rate described as up to five hundred aircraft a year if the curve holds. By late 2025 they were making propeller blades in Dayton — thirty blades per aircraft across six rotors, with talk of fifteen thousand blades a year at scale. In January 2026 they bought a 700,000-square-foot building in the Vandalia / Dayton orbit to support a doubling of production toward four aircraft a month in 2027, while California still does final assembly in Marina. That is what a real company looks like when it stops rendering and starts buying floor. I do not work for Joby. I am not pretending Volynt is Joby. I am saying the weather system is here, and a county that refuses to fly in that weather is choosing to stay on the ground for sport, and just hitting ground balls when they should be home runs.[18][29][30]

Electra is the other loud proof. An MIT classroom argument about short takeoff versus pure eVTOL turned into a hybrid-aircraft story, then into an $850 million Ohio manufacturing commitment in Springfield and Clark County, with job figures in the neighborhood of two thousand. That architecture differs from Volynt’s unmanned hybrid cargo and power mission, and that is the point. A healthy industrial stack is not one company. It is a density of companies that can share suppliers, schools, airports, and a labor pool that already knows composites, wiring harnesses, thermal problems, and shift work.[17]

BETA, Wisk, Archer, and the rest of the passenger field will keep eating capital and calendar until the FAA is satisfied. That is their fight. Ohio’s eIPP proposal — medical cargo, multi-state coordination, existing infrastructure north of a billion dollars already in the AAM pipeline by the state’s telling — is an attempt to make the fight operational instead of ceremonial.[21]

Volynt’s lane is the one I keep coming back to because it does not need a downtown skyline to make sense. Contested logistics. Disaster. Mobile power. Forward comms. Cargo that does not care whether the landing zone has a concourse. Hybrid propulsion because batteries alone still lose arguments with range, weather, and payload. Unmanned because the scarce resource in a bad place is often the trained crew, not the box. If you have listened to me talk about cargo drones, battlefield and hurricane power, and the difference between a toy and a truck, this is that conversation with a company attached to it.[2][5][13]

I have been drawing and talking through those vehicles for a long time — American-flag and camouflage workhorses, five-hundred-pound-class cargo, relief power after a storm, the ugly missions that do not photograph like an air taxi over a football stadium. The point of affiliation is not that I became a CAD operator. The point is that I know what it looks like when a technical team has the machine but doesn’t yet have the operating company around it. That gap is where COOs either earn their keep or become another slide.

What do I think I bring? I am not going to write myself a brochure. I will say this. I have hired at scale. I have built programs. I have kept operations alive under pressure. I have sat through the consultant priesthood, and I know which parts of their language are anesthesia. I have a public voice in this county, which is either an asset or a liability depending on whether you want the work known. I want the work known. I want suppliers to walk in. I want kids from Butler Tech to see a ladder. I want Miami engineers to have a reason to stay on Elm Street after graduation instead of taking the first offer that spells California correctly. I want political people who talk about jobs to have to look at an actual floor instead of a resolution.

I also want to be honest about scale. Volynt is early. Public profiles put the firm in the small-headcount startup band, founded in 2024, grant-supported, incubator-housed, airport-lab proposed. That is not a criticism. That is the inning.  I am walking in at the inning where the bat still matters.

People will ask why a person who distrusts consultants became one. I have answered it, and I will answer it again because the contradiction is the point. I distrust consultants as a class because the class profits from ambiguity and from other people’s sunk costs. I accepted this particular affiliation because the team asked me to help them become a company, not to help them become a presentation about a company. If that changes — if the work becomes another layer of process laid on top of people who actually know how to build aircraft — I will not stay for the fee. I have already lived that movie. I did not like the ending.

The same is true of the COO language. A COO at this stage is not a parking place for a résumé. A COO at this stage is the person who turns a technical core into hiring, suppliers, quality, customers, cash discipline, and a culture that can survive the first serious outside money. Most startups die in that translation. They have smart founders and a concept that connects, and they cannot get distance. I think I can get them distance. That is the only reason to say the letters out loud.  A COO has to be top notch and able to build at scale to achieve the kind of revenue I think is meaningful, and you won’t get that by playing it safe and hitting ground balls.  

I want to address a risk that the safe people often overlook. Risk isn’t the same as recklessness. Recklessness is swinging at everything. Risk is knowing the count, knowing the pitcher, and still letting the bat go because a walk will not change the game. I have been offered safe work that paid well. I know what that work is. It is a ground ball with a 401(k). It is a walk with better catering. It is other people’s home runs. I have lost years to loyalty, and I am not going to lose the next window to comfort. Comfort is how a producing region becomes a commenting region.

A cultural fight runs beneath the industrial one, and I am not going to pretend I do not see it. LinkedIn-era corporate America learned a language that came into American firms through compliance, banking, and the HR stack, and a lot of that language treats production as a moral problem to be managed instead of a good to be multiplied. I have called that language anti-American in the sense that it distrusts the producer and trusts the administrator. I have called out the China contradiction because it is the tell. If your virtue system cannot survive contact with the actual labor and governance model of the country that ate so much of our manufacturing, your virtue system is a costume. I don’t want a company that puts on the costume to raise a round. I want a company that makes a machine a customer will pay for, then makes another one faster.[22][23][24]

That is why I talk about SpaceX the way I do. Not because I think every Ohio startup is going to catch a booster. Because the method is the method: iterate in public, treat the factory as the product, refuse the cost-plus fog, and accept that some days the thing blows up and you learn. The consultant class hates that method because it makes their timelines look like prayer. I like that method because it is the only one that has recently changed what a country can do in the air.

I also like it because it creates the thing I actually want to be judged by. Jobs. Not jobs as a press-release noun. Jobs as a person who can buy a house in this county, raise children who do not have to apologize for staying, and look at a factory or a hangar and know the work is real. I have not had a run at a thousand-plus job base in more than ten years. That sentence bothers me. It should. A person who knows how to do a thing and spends a decade defending a smaller version of the thing is not being humble. They are being delayed.

Vertical aerospace does not sit in a vacuum. The same decade that made reusable orbital machines ordinary made a lot of people rich and made a lot of other people angry that wealth could still be created without a committee. I have said that a few hundred million in revenue is not the definition of a serious company in this era. I meant it. The markets being built around launch, satellite constellations, lunar logistics, point-to-point cargo, and now advanced air mobility are not cottage markets. They are the next industrial revolution, and they still have an American accent if we keep it. If we treat them as branding exercises for cities that want to look modern, the accent moves to Shenzhen, to a Gulf sovereign fund, or to whatever coastal firm learned to speak Ohio long enough to take the incentive and leave the toolpath somewhere else.

Vertical takeoff is the part of that revolution that touches a county like mine first. You do not need a Cape to build a hybrid cargo aircraft. You need engineers, a hangar, a certification strategy, suppliers, and a customer with a problem a road cannot solve. Disaster is that customer. Defense logistics is that customer. A hospital network that cannot wait for a truck in snow is that customer. A grid that dies in a hurricane is that customer. I have watched too many AAM conversations start at the air-taxi rendering and stay there until the money gets bored. Start at the ugly mission. The ugly mission pays. The pretty mission might pay later.

I kept doing episodes on this because it would have been easier to do another week of political weather. Politics matters. I am not walking away from it. But politics without production is commentary. I got tired of being excellent at commentary while the production problem in my own working life was a whale I was feeding. That is the private engine under this public announcement. I wanted my workdays to match the thing I have been telling this audience is coming.

I also wanted my community to have a shot at the kind of wealth that does not arrive as a transfer payment. Transfer wealth makes clients. Produced wealth makes citizens. I have watched federal money, state money, levy money, and foundation money wash through this region and leave behind a professional class that knows how to apply for the next wash. I am not against a smart grant. Volynt has used Ohio Third Frontier support and I am not going to pretend that seed capital is sinful. I am against a culture that thinks the grant is the business. The business is an aircraft that flies, a customer who pays, a shop that can build the next one, and a payroll that does not vanish when the appropriation cycle turns.

Consultants love the grant cycle. They measure it in the way they understand measurement: hours, decks, compliance language, a ribbon, a quote in the paper. Builders love the second aircraft. The second aircraft is the only metric that means the first one was not a stunt. If you come on the 21st and you only want to hear about the first rendering, you will be in the wrong room. I want to hear about the second, the tenth, and the factory that makes the tenth boring.

Boring is the compliment. SpaceX became important when landing a booster stopped being a miracle and started being a Tuesday. Joby becomes important in Ohio when a blade is just a blade and an airframe is just an airframe and the third shift is staffed. Volynt becomes important in Butler County when a hybrid unmanned cargo aircraft is a product you can point at, not a paragraph in an incubator newsletter. I am here for the Tuesday. I am willing to live through the miracles to get there. I am not willing to live through another decade of process about the miracles.

People who have known me since the car lots and the plants and the courtrooms and the long years in aerospace programs know I do not have a clean corporate story. I have a Western story. I worked young. I learned in rooms that did not care about my feelings. I wrote a book that used a gunfighter as the American stand-in for Sun Tzu and Musashi because I thought this civilization had forgotten that speed plus competence is a moral achievement, not a personality defect. That book was not a merch play. It was meant to give operators a language that did not come from a consultancy or from a monastery. If you read it and then watch me take a safe COO job at a firm that wants to be liked by the same class the book was written against, you should reject the book and I would never want you to do that.[7]

The loyalty years complicate the legend, and I am leaving the complication in. I could tell this as a clean break: woke capital arrived, I left, I found the future. That is too clean. I stayed because of a friend. I stayed because of people I hired. That is a virtue until it becomes a cage. The cage ended when the fourth wave made it obvious that the fight was no longer about the work. It was about who got to narrate the work. I do not give that away anymore.

If you are a young engineer at Miami and you are reading this, I want you in the room. If you are a trades kid at Butler Tech who can hold a torque spec, I want you in the room. If you are a supplier who already sells to the Dayton aerospace pile and you are curious whether Oxford is serious, I want you in the room. If you are a mover and shaker, a trustee, a mayor, or a staffer who only knows this industry from a JobsOhio slide, I want you in the room. If you are a person who has listened to me for ten years and thought I would never come back to a build, I want you in the room so you can see that I meant what I said when it really mattered most.  Not when the game was on the line and we were hitting ground balls just to get and stay on base.  But to hit home runs and to win the game in ways that nobody ever forgets.  

So come to Elm Street.

If you are coming from Middletown or Liberty Township, you are driving west toward Oxford, not south toward Cincinnati and not north toward Dayton unless you like extra highway. You want 20 South Elm Street. You want the College@Elm building. You want 7:00 p.m. on Monday the 21st. Park like a person who has been to Oxford before, the building has its own parking lot— the streets are tight, the students exist, the building is the old food-service site that does not look like a cathedral and should not. Walk in. Eat a Dorito. Shake a hand. Listen to engineers. Listen to why I think this is the fence we need to knock the ball over with the bases loaded.

If you have known me for a long time and you have been waiting for a reason that was not another levy fight or another school-board night, this is a different reason. I still care about taxes, because a county that cannot grow its base will keep reaching into the same pockets. I still care about schools, because a talent pipeline that hates production will not staff a hangar. I still care about the sheriff’s side of a functioning county, because none of this works in a place that cannot keep law and order. But the 21st is not a political rally. It is an economic conversation with a company in the room.

I have said I want wealth large enough that property tax abolition becomes thinkable without wrecking services. People hear that as a joke or as a campaign line. Hear it as a measuring stick. If the new stack in Ohio is really thirteen billion over twenty-five years and fifteen thousand jobs, and if Butler County captures even a serious slice of the cargo, power, training, and supplier work, the tax argument in this county changes. If we capture nothing, we will keep fighting over the same pie and calling the fight civic engagement.[19][20]

I wrote The Gunfighter’s Guide to Business because I thought America needed its own book of strategy — not another imported mystic manual, and not another consultant workbook that teaches people how to manage decline politely. Shooting from the hip, in that book, is not sloppiness. It is mastery under time pressure.  I have made a lot of people money before. I have given a lot of people jobs they could live on. I am proud of that. I want to do it again, bigger than I have had a chance to do it in more than a decade. That is why I am standing where I am standing. That is why I stopped protecting the whale. That is why I am swinging.

If the ball goes over the fence, Butler County should feel it in the payrolls. If it does not, at least nobody will be able to say I spent the late innings bunting.

Notes

[1] Miami University ASPIRE, “Advanced Air Mobility Hub,” The Miami Difference. Hub housed in Fisher Innovation College@Elm; collaborators include Butler County and Middletown Regional Airports, CVG, Butler Tech, and Volynt Aero. https://miamioh.edu/aspire/miami-difference/stories-2025/advanced-air-mobility-hub.html

[2] Volynt Aero LinkedIn company page: Oxford headquarters; hybrid unmanned eVTOL mission; 20 S. Elm St. address; Ohio TVSF / Third Frontier grant with Miami University. https://www.linkedin.com/company/volynt-aero

[3] Miami University, “Economic and Community Impact of College@Elm,” 20 S. Elm St., Oxford, OH 45056. https://miamioh.edu/college-at-elm/impact/

[4] Hailee Perry, “Miami starts process of renovating workforce development building,” Oxford Observer, September 10, 2021.

[5] Volynt Aero, Capability Statement (2024): cargo, mobile power, forward comms; AFWERX Agility Prime background; 20 S. Elm St. Suite 117. https://volynt.aero/uploads/VolyntAero_CapabilityStatement_2024.pdf

[6] Author’s firsthand account, Overman Warrior podcast and contemporaneous notes, 2019–2026.

[7] Rich Hoffman, The Gunfighter’s Guide to Business: A Skeleton Key to Western Civilization (Liberty Hill Publishing, 2021).

[8] Rich Hoffman, video commentary on consultants, pricing, and corporate process theater, including “Affordability and Pricing” (2025).

[9] C-SPAN, “Gubernatorial Candidate Vivek Ramaswamy (R-OH) Campaign in Middletown,” August 2026.

[10] Public biographies and campaign records of Vivek Ramaswamy, J.D. Vance, Warren Davidson, Bernie Moreno, and Jim Renacci, used only to locate the author’s personal encounters.

[11] “The new Fisher Innovation College@Elm center hopes to drive economic growth in the community,” The Miami Student, March 9, 2023.

[12] Miami University, “Miami, city of Oxford receive JobsOhio Vibrant Community Grant for visionary College@Elm project,” June 2021.

[13] Volynt Aero, company site and team page. https://volynt-aero-site.netlify.app/

[14] Lauren Steen, “Manufacturer proposes $7M aviation facility at Miami University Airport,” Cincinnati Business Courier / Local 12, January 6, 2025.

[15] Aidan Cornue, “Butler Tech Aviation Education Hangar opens to students,” Oxford Free Press, February 14, 2026.

[16] “The Birthplace of Flight Is Going Electric,” Midstory, March 2, 2026.

[17] MIT News, “A new kind of aircraft departs an MIT classroom and arrives at an Ohio factory,” August 25, 2026.

[18] CoStar / industry coverage of Joby’s Dayton-area manufacturing expansion and production targets.

[19] DriveOhio, “Advanced Air Mobility Economic Impact Study.” Roughly $13 billion in activity, 15,000 jobs, $2.5 billion in tax revenue over 25 years if Ohio captures the market. https://drive.ohio.gov/programs/advanced-aviation/advanced-air-mobility/advanced-air-mobility-economic-impact-study

[20] Michael J. Dyment and Chase Leeby, Advanced Air Mobility Business Case Assessment: State of Ohio, NEXA Capital Partners / NEXA Advisors.

[21] JobsOhio, Ohio eIPP / AAM coalition materials, including the January 28, 2026 GlobeNewswire release on Ohio’s FAA eVTOL Integration Pilot Program proposal.

[22] “BlackRock’s China Hypocrisy Highlights ESG’s Shortcomings,” National Review, February 3, 2022.

[23] “China Has One Powerful Friend Left in the U.S.: Wall Street,” The Wall Street Journal.

[24] “‘Woke’ Capitalists Sell Out U.S. to China Behind a Mask of Virtue,” RealClearPolitics, June 4, 2020.

[25] Rich Hoffman, author bio and Politics of Heaven project description, The Overmanwarrior / richhoffmanbooks.com.

[26] St. Louis Fed (FRED), Employed Persons in Butler County, OH, 2025 annual: 189,920.

[27] Butler County / BCFA community profile: population near 388,000–399,000; manufacturing employment in the mid-teens of thousands; GDP reported above $22 billion in profile materials.

[28] Journal-News, May 26, 2026, Census estimates on Hamilton and other Butler County cities.

[29] JobsOhio, “Joby Aviation Doubles Down on Ohio,” 2026, and DeWine / Husted 2023 Dayton manufacturing announcement: 2,000 jobs targeted, up to 500 aircraft per year at full ambition.

[30] Dayton Daily News, June 15, 2026, Joby Dayton blade work and Vandalia 700,000-square-foot assembly building.

Bibliography and Further Reading

Hoffman, Rich. The Gunfighter’s Guide to Business: A Skeleton Key to Western Civilization. Liberty Hill Publishing, 2021. Hoffman, Rich. Tail of the Dragon. CreateSpace, 2012. Hoffman, Rich. The Symposium of Justice. Hoffman, Rich. The Overmanwarrior (blog). https://overmanwarrior.wordpress.com/ Hoffman, Rich. https://richhoffmanbooks.com/ Volynt Aero. https://volynt.aero Volynt Aero. Capability Statement. 2024. Miami University ASPIRE. Advanced Air Mobility Hub. Miami University. Economic and Community Impact of College@Elm. DriveOhio. Advanced Air Mobility Economic Impact Study. Dyment, Michael J., and Leeby, Chase. Advanced Air Mobility Business Case Assessment: State of Ohio. JobsOhio eIPP and AAM super-sector materials, 2025–2026. Ohno, Taiichi. Toyota Production System. Productivity Press, 1988. Goldratt, Eliyahu M. The Goal. Womack, Jones, and Roos. The Machine That Changed the World. 1990. Christensen, Clayton M. The Innovator’s Dilemma. 1997. Grove, Andrew S. Only the Paranoid Survive. 1996. Drucker, Peter F. Innovation and Entrepreneurship. Ries, Eric. The Lean Startup. 2011. Fink, Larry. Annual letters to CEOs, BlackRock, 2018–2025. Ramaswamy, Vivek. Woke, Inc. 2021. Ramaswamy, Vivek. Nation of Victims. 2022. Vance, J.D. Hillbilly Elegy. 2016. Rand, Ayn. Atlas Shrugged. 1957. Rand, Ayn. The Fountainhead. 1943. NASA / Booz Allen Hamilton urban air mobility market studies. FAA eVTOL Integration Pilot Program (eIPP) announcements, 2026. AFWERX Agility Prime program overviews. Kahn, Roger. The Boys of Summer. 1972. Lewis, Michael. Moneyball. 2003. Nietzsche, Friedrich. Thus Spoke Zarathustra. Sun Tzu. The Art of War. Musashi, Miyamoto. The Book of Five Rings.

The Gunfighter’s Guide: – A skeleton key to Western Civilization (gunfighterguide.shop) 

Rich Hoffman

More about me

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About the Author: Rich Hoffman

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.

The Day the Past Arrives in the Mail: Why Biblical Archaeology Review Is My Favorite Thing in the World. 

It is always a special day whenever one of these comes in the mail.

I have been saying that for most of a lifetime, and I have not found a reason to take it back. I have been reading Biblical Archaeology Review since I was a kid in the 1970s.[1] The magazine was new then. Hershel Shanks had just pried a door open between the trench and the kitchen table, and a generation of ordinary readers suddenly had access to the same arguments the professors were having in Jerusalem, Amman, and Cambridge.[2] I am still on that list. The issue still arrives every few months. And when it does, I have a ritual. I block the calendar. I throw the noise out of the room. I turn the phone face down. I let the house go quiet, and I go through the thing article by wonderful article until the night is gone.

If I milk it—and I usually do—I stay up while everyone else has gone to bed. Two o’clock in the morning, a glass of water, the window dark, the mind finally unhurried. I never get tired of it. They do such a good job on this magazine that I can disagree with half of what I am reading and still close the cover grateful. That is a rarer virtue than most publications admit.

A Rough Day, a Small Face, and Japanese Dumplings from Costco

Today was a rough day. There were problems stacked on problems, the kind of list that makes a person keep working because stopping would only let the list talk louder. I was at it when my wife went to the mailbox. She saw the mailman go down the road. She came back in with that smaller face she wears when she is carrying a gift she already knows will land, and she pulled the issue out of the stack as if she had found a holiday hiding in ordinary paper.

She knows the ritual. She has known it for years. Shut everything down. Give him the hours. Let him disappear into the Bronze Age and come back when he is done. She also knows the other half of the ceremony, which is not in any style guide and would not impress a tenure committee: Japanese dumplings from Costco. They are our favorite meal in the world. I put my work away. We ate. Then I came back to the magazine and started turning pages again.

I can tell you, without much fear of contradiction from anyone who has lived a long marriage, that there is not much better in the world than those two things arriving on the same evening. Life is already wonderful. The dumplings do not create the wonder. They just have the good manners to show up when the past does.

That is not a small thing. A culture is what it chooses to interrupt itself for. Some houses interrupt themselves for a game. Some interrupt themselves for a crisis. In this house we interrupt ourselves for a quarterly argument with the dirt of the ancient Near East, served with dumplings. I will defend that liturgy against any number of more fashionable ones.

I Do Not Read This Magazine Because I Agree with It

I do a lot of coverage on alternative history. The people who write Biblical Archaeology Review are, by and large, the academics who write the official history. In a seminar room, we would probably disagree on most of the load-bearing claims. Over coffee, one on one, we would discover we have more in common than the professional costumes suggest. We both love the ground. We both hate a lazy sentence. We both know it takes years to get one good layer out of a tell and only minutes for a man in an armchair to declare the layer silly.

I do not want to disparage their work. It takes a special kind of patience to spend a salary’s worth of afternoons on ancient Mediterranean studies, to draw a wall, to weigh a sherd, to argue about a burn layer until the argument itself becomes a kind of craft. Thank God people go out and dig. I love them for it. What they hand a general reader is the compressed labor of thousands of hours. That bandwidth is the gift. I can sit with their results at two in the morning and ask what the weight of the discovery actually does to the historical narrative.

The gift is not the same thing as a verdict. I come out of aerospace, which is a culture that slings a thousand things at the wall at the same time and then forces smart people to defend their assumptions out loud. You get them in a room. You make them spell the claim. When they stumble—because the evidence is not quite obtained enough, not quite clear enough—you put a mark next to that line and you keep going. A 5-Why breakdown is just the civilian name for the same habit.[3] You are trying to get to the bottom. You often end with more questions than you started with. That is not failure. That is the work confessing that the universe is larger than the first memo.

So I read BAR the way I used to sit in those rooms. I take the facts they sweat for. I refuse to inherit the spellings they cannot finish. Conviction, if it is worth anything, has to be able to look a trench report in the eye and still ask the next why.

What These Pages Teach Better Than Almost Anything

If you want a working grasp of the land of Canaan, of Israel, of the First Temple and the Second, this magazine is still one of the best public teachers in the English language. It will not give you a Sunday-school flannelgraph. It will give you walls, seals, bullae, burnt rooms, inscription fights, and the slow humiliation of theories that looked inevitable in 1986. That is how you learn a period well enough to ask an intelligent question about what is not on the page.

The Dead Sea Scrolls are the obvious example. Once you have sat with what those caves actually held—the textual habits, the calendar arguments, the purity rules, the war language—you can hear Second Temple Judaism thinking out loud.[4] You stop treating “what people believed” as a slogan. You start treating it as an artifact. Belief leaves residue. So does politics. So does fear. A society is whatever it bothers to bury, copy, smash, or hide in a jar.

That is also why I read this magazine as a student of business and politics, not only as a student of Scripture. If you are trying to build a company culture, you are already in the archaeology business. You are asking what a group worships when no one is watching, what it will pay for, what it will kill a project to protect, and what story it tells itself about why the last city fell. Civilizations rise for reasons. They decline for reasons. The reasons are never only economic and never only theological. They are psychological, liturgical, and military at the same time.[5] The Bronze Age did not end because a professor needed a chapter title. It ended because systems that looked permanent discovered they were not.

I like politics. I like business. I like understanding how cultures work so I can apply the lesson before the lesson applies itself to me. You cannot do that on vibes. You do it by watching how a people handled copper, kingship, covenant, and collapse when the outcome was still in doubt.

The Questions the Trench Reports Keep Leaving Off the Table

Here is where I stop being a grateful subscriber and start being the guy from aerospace with a marker in his hand.

Everybody who reads widely in this field knows the argument about Bronze Age copper and long-distance trade. I have said for years that North American copper belongs in that conversation. The Old Copper Culture of the Great Lakes was not a footnote. The people working the Keweenaw and Isle Royale were among the earliest miners and metalsmiths on the planet.[6] Mainstream archaeology is prepared to praise that fact and then change the subject when the next question arrives: where did all that copper go, and what does the timing do to the usual map of Bronze Age supply? I know the consensus answer. The consensus answer is that European and Near Eastern copper is accounted for by Old World mines, and that a transatlantic trade remains unproven.[7] Fair enough. Unproven is not the same as unaskable. In a review room, “we have not found the shipwreck yet” is a status report. It is not a gag order.

The same habit shows up closer to home. When I talk about stone monuments in northern Michigan—dolmens, capstones, arrangements that look like cousins of the chambers you can walk through in the British Isles and across Atlantic Europe—the geological reflex is always waiting. Displacement. Glaciers. The ice did it.[8] Ice did a great many things. Ice does not get a monopoly on every balanced stone in the Upper Midwest. We already know that people in the Great Lakes arranged rock on purpose. Under Lake Huron, on the old Alpena-Amberley Ridge, there are drive lanes and hunting blinds nine thousand years old. That is not a glacier having a hobby. That is a culture thinking in stone.[9] If a people can build that under what is now water, I am not required to call every terrestrial chamber an accident of meltwater.

I am not asking BAR to become a magazine of North American diffusionism. I am asking the older question the magazine itself taught me to ask: if you know a period well, you are obligated to notice the silence around it. Why this map and not the larger one? Why this set of ancestors and not the ones standing in the next drainage? Absence from a journal is not the same thing as absence from the world. Spilled milk can disappear from the fossil record. That does not mean the glass was never full.

Canaan, Yahweh, and the Politics That Did Not Stay in the Ground

Once you have a good grip on what the excavators actually know about Canaan and the highlands of Israel, you can ask the question the field sometimes treats as bad manners: what kind of culture was already there when the Hebrew Bible says Yahweh told a people to go in?[10] I do not treat that command as a campfire exaggeration and I do not treat it as a modern war-crimes pamphlet. I treat it as politics in the older sense—the ordering of a people under a claim about who runs the unseen world.

The Bible is not embarrassed by a populated heaven. Psalm 82 puts God on his feet in a council of gods and tells them they are going to die like men. Deuteronomy 32, in the reading preserved by the Dead Sea Scrolls and the Septuagint, says the nations were parceled out according to the number of the sons of God, while Yahweh kept Israel as his own portion.[11] That is not a children’s story. That is a jurisdictional map. Babel is the administrative crisis that precedes the map. The conquest traditions are what the map looks like when it reaches the ground. You do not have to like the theology to see the structure. You only have to stop flattening the text until it resembles a modern committee.

This is the argument of the book I have been writing, The Politics of Heaven. Blood, loyalty, and throne-claims do not stay in one register. They move between temples, palaces, and the beings the temples were built to negotiate with. If that sounds speculative from the cheap seats, I would only note that the Bible itself is less shy about the subject than many of its professional interpreters.[12]

Eve, the Fruit, and a Remark I Have Not Been Able to Shake

Most of my readers do not leave public comments. They send texts. They send emails. They would rather be known by a sentence than by a handle. One of them said something I have been turning over ever since: Eve was the original Ayn Rand.

It is a mischievous line, and it is sharper than it first sounds. Rand was an atheist who treated knowledge as security. Eve reaches for the fruit she was told not to eat because the fruit promises the knowledge of good and evil—which is to say, it promises a kind of coverage. If I can see the whole field, I will not be surprised. If I cannot be surprised, I might not need to trust. The serpent’s pitch is not “become wicked.” The serpent’s pitch is “become independently briefed.” That is a political offer. It is also a religious one. The two are not different departments in Genesis.

There is good and evil. That part is not subtle. There is also the other tree, the one that did not get eaten, the one that has to do with eternal life. We were built for a purpose and we fell out of the purpose. Ever since, there has been a disorder in the world that would prefer the purpose stay fallen. The snakes are still in the catalog. They still talk. They still offer fruit at the expense of every Adam who thought he could manage the garden by intelligence alone.

I am not above a joke when I say that Jesus was crucified in the middle of that argument. I am thinking of Job, and of Satan telling the court that loyalty is only loyalty until the invoice arrives.[13] I am thinking of the wilderness, with the kingdoms of the world placed on a ridgeline and the offer to jump, to seize, to save himself. “My God, my God, why have you forsaken me” is what it sounds like when a man refuses the offer and pays the price the offer was designed to avoid. If Eve reached for knowledge as security, the cross is the opposite transaction: knowledge of the worst thing, accepted without the security.

That is not a footnote to archaeology. It is the reason archaeology of the biblical world still matters to a person who also thinks about elections, companies, and the way a culture decides what it is allowed to notice. The past is not a museum. It is a set of unfinished negotiations.

How to Read a Magazine Without Becoming Its Disciple

The method is simple, and I commend it to anyone who is going to spend a night with BAR or with any other serious journal.

First, grant the labor. A published excavation is not a blog post. Treat it that way.

Second, separate the find from the frame. The wall is one fact. The paragraph that tells you what the wall “means for early Israelite state formation” is another fact, and a softer one.

Third, ask the aerospace question: can they spell the assumption without coughing? If the dating depends on a circular pottery sequence, say so. If the absence of evidence is doing the work of a conclusion, say so. If a whole continent has been ruled out because it would rearrange the lecture notes, say so.

Fourth, keep a second ledger for the questions the article makes possible and then declines to ask. Those questions are often the real harvest.

Fifth, take the night. Do not speed-read a civilization. The quiet is part of the instrument. A magazine like this is built for the hours when the house has stopped performing and a reader can finally hear himself think.

Why I Will Keep Subscribing

I can say the things I say about these topics because other people did the unglamorous work first. They published. I sat with what they published. Sometimes I said, that is not good enough. Sometimes I said, that changes the picture. Either way, the picture moved because they went into the ground.[14]

That is how you connect the past to the future without turning either into a costume. You learn a period until you can feel its joints. You watch what a people did when copper was wealth, when a temple was a government, when a scroll was a survival strategy. Then you look at your own shop floor, your own county, your own country, and you ask whether the same joints are moving.

If you have ever read The Gunfighter’s Guide to Business, you already know I do not treat culture as decoration. Culture is the operating system. Archaeology is one of the few disciplines that lets you watch an operating system fail in slow motion and leave the wreckage where a later age can still touch it. That is why this magazine remains, for me, one of the best publications in the world. Not because it is always right. Because it keeps putting first-rate evidence in the hands of people who are willing to stay up with it.

My wife knew what kind of day I was having. She also knew the cure that would not insult the day by pretending it had been easy. She brought in the mail. She made the dumplings. She gave me the hours. It does not get any better than that.

Life is wonderful with or without the dumplings. It is more wonderful when the past arrives on the same plate. 

Notes

The numbered notes in the essay appear as footnotes on each page. The list below is a reading path, not a claim that every title agrees with me. A good bibliography should be a room you can walk around in, not a unanimous chorus.

A Working Bibliography for Further Reading

Biblical Archaeology Review and the Public Craft

Biblical Archaeology Society. Biblical Archaeology Review. Washington, D.C., 1975–present. https://www.biblicalarchaeology.org/.

Cline, Eric H. “Larger Than Life.” Biblical Archaeology Society, February 8, 2021.

Shanks, Hershel, ed. Understanding the Dead Sea Scrolls. New York: Random House, 1992.

Shanks, Hershel. The Mystery and Meaning of the Dead Sea Scrolls. New York: Random House, 1998.

VanderKam, James C. The Dead Sea Scrolls Today. 2nd ed. Grand Rapids: Eerdmans, 2010.

Collins, John J. The Dead Sea Scrolls: A Biography. Princeton: Princeton University Press, 2013.

Schiffman, Lawrence H. Reclaiming the Dead Sea Scrolls. New York: Doubleday, 1995.

Magness, Jodi. The Archaeology of Qumran and the Dead Sea Scrolls. 2nd ed. Grand Rapids: Eerdmans, 2021.

Canaan, Israel, Judah, and the Temples

Mazar, Amihai. Archaeology of the Land of the Bible, 10,000–586 B.C.E. New York: Doubleday, 1990.

Mazar, Amihai, and Ephraim Stern. Archaeology of the Land of the Bible. Vol. 2, The Assyrian, Babylonian, and Persian Periods. New York: Doubleday, 2001.

Dever, William G. What Did the Biblical Writers Know and When Did They Know It? Grand Rapids: Eerdmans, 2001.

Dever, William G. Beyond the Texts: An Archaeological Portrait of Ancient Israel and Judah. Atlanta: SBL Press, 2017.

Finkelstein, Israel, and Neil Asher Silberman. The Bible Unearthed. New York: Free Press, 2001.

Finkelstein, Israel. The Forgotten Kingdom: The Archaeology and History of Northern Israel. Atlanta: Society of Biblical Literature, 2013.

Kitchen, K. A. On the Reliability of the Old Testament. Grand Rapids: Eerdmans, 2003.

Provan, Iain, V. Philips Long, and Tremper Longman III. A Biblical History of Israel. 2nd ed. Louisville: Westminster John Knox, 2015.

Rainey, Anson F., and R. Steven Notley. The Sacred Bridge: Carta’s Atlas of the Biblical World. 2nd ed. Jerusalem: Carta, 2014.

Stern, Ephraim. Archaeology of the Land of the Bible. Vol. 2. New York: Doubleday, 2001.

Ussishkin, David. Biblical Lachish. Jerusalem: Israel Exploration Society, 2014.

Mazar, Eilat. The Palace of King David. Jerusalem: Shoham, 2009.

Faust, Avraham. The Archaeology of Israelite Society in Iron Age II. Winona Lake: Eisenbrauns, 2012.

Killebrew, Ann E. Biblical Peoples and Ethnicity. Atlanta: Society of Biblical Literature, 2005.

Levy, Thomas E., ed. Historical Biblical Archaeology and the Future. London: Equinox, 2010.

Bronze Age Worlds, Collapse, and Trade

Cline, Eric H. 1177 B.C.: The Year Civilization Collapsed. Rev. ed. Princeton: Princeton University Press, 2021.

Cline, Eric H. After 1177 B.C.: The Survival of Civilizations. Princeton: Princeton University Press, 2024.

Tainter, Joseph A. The Collapse of Complex Societies. Cambridge: Cambridge University Press, 1988.

Yoffee, Norman, and George L. Cowgill, eds. The Collapse of Ancient States and Civilizations. Tucson: University of Arizona Press, 1988.

Drews, Robert. The End of the Bronze Age. Princeton: Princeton University Press, 1993.

Broodbank, Cyprian. The Making of the Middle Sea. Oxford: Oxford University Press, 2013.

Kristiansen, Kristian, and Thomas B. Larsson. The Rise of Bronze Age Society. Cambridge: Cambridge University Press, 2005.

Kristiansen, Kristian. “The Rise of Bronze Age Peripheries and the Expansion of International Trade.” In Trade and Civilisation, edited by Kristian Kristiansen, Thomas Lindkvist, and Janken Myrdal. Cambridge: Cambridge University Press, 2018.

Roberts, Benjamin W., and Christopher P. Thornton, eds. Archaeometallurgy in Global Perspective. New York: Springer, 2014.

Radivojević, Miljana, et al. “The Provenance, Use, and Circulation of Metals in the European Bronze Age.” Journal of Archaeological Research 27 (2019): 331–98.

Muhly, James D. Copper and Tin. Hamden, CT: Archon Books, 1973.

Kassianidou, Vasiliki, and A. Bernard Knapp. “Archaeometallurgy in the Mediterranean.” In The Archaeology of Mediterranean Prehistory, edited by Emma Blake and A. Bernard Knapp. Oxford: Blackwell, 2005.

Great Lakes Copper, Stone, and the North American File

Pompeani, David P., et al. “On the Timing of the Old Copper Complex in the Keweenaw Peninsula and Isle Royale.” Radiocarbon, 2021.

Wade, Lizzie. “Great Lakes people among first coppersmiths.” Science 371, no. 6536 (2021): 1299.

Martin, Susan R. Wonderful Power: The Story of Ancient Copper Working in the Lake Superior Basin. Detroit: Wayne State University Press, 1999.

Pleger, Thomas C. “A Brief Introduction to the Old Copper Complex of the Western Great Lakes.” The Wisconsin Archeologist 82 (2001).

O’Shea, John M., and Guy A. Meadows. “A 9,000-year-old caribou hunting structure beneath Lake Huron.” Proceedings of the National Academy of Sciences 111, no. 19 (2014): 6911–15.

Howey, Meghan C. L., et al. “Geospatial modeling approach to monument construction using Michigan from A.D. 1000–1600 as a case study.” Proceedings of the National Academy of Sciences 113, no. 29 (2016).

Griffin, James B. “The Late Prehistory of the Ohio Valley.” In Handbook of North American Indians, vol. 15. Washington, D.C.: Smithsonian, 1978.

Cunningham, Wilbur M. A Study of the Glacial Kame Culture in Michigan, Ohio, and Indiana. Ann Arbor: University of Michigan Press, 1948.

Squier, E. G., and E. H. Davis. Ancient Monuments of the Mississippi Valley. Washington, D.C.: Smithsonian, 1848.

Fell, Barry. America B.C. New York: Quadrangle, 1976. Read as a document in the history of a controversy, not as a closed case.

Feder, Kenneth L. Frauds, Myths, and Mysteries. 10th ed. New York: Oxford University Press, 2020. The standard skeptical counterweight.

Midgley, Magdalena S. The Megaliths of Northern Europe. London: Routledge, 2008.

Divine Council, Genesis, and the Unseen Politics of Scripture

Heiser, Michael S. The Unseen Realm: Recovering the Supernatural Worldview of the Bible. Bellingham, WA: Lexham Press, 2015.

Heiser, Michael S. “Deuteronomy 32:8 and the Sons of God.” Bibliotheca Sacra 158 (2001): 52–74.

Heiser, Michael S. “Divine Council.” In Lexham Bible Dictionary, edited by John D. Barry et al. Bellingham, WA: Lexham Press, 2012.

Smith, Mark S. The Origins of Biblical Monotheism. Oxford: Oxford University Press, 2001.

Smith, Mark S. The Early History of God. 2nd ed. Grand Rapids: Eerdmans, 2002.

Day, John. Yahweh and the Gods and Goddesses of Canaan. Sheffield: Sheffield Academic Press, 2000.

Mullen, E. Theodore, Jr. The Divine Council in Canaanite and Early Hebrew Literature. Chico, CA: Scholars Press, 1980.

Boyd, Gregory A. God at War. Downers Grove: InterVarsity Press, 1997.

Walton, John H. The Lost World of Genesis One. Downers Grove: IVP Academic, 2009.

Walton, John H. Ancient Near Eastern Thought and the Old Testament. 2nd ed. Grand Rapids: Baker Academic, 2018.

Sarna, Nahum M. Understanding Genesis. New York: Schocken, 1966.

Alter, Robert. The Five Books of Moses. New York: Norton, 2004.

Levenson, Jon D. Creation and the Persistence of Evil. Princeton: Princeton University Press, 1994.

Pagels, Elaine. The Origin of Satan. New York: Random House, 1995.

Wright, N. T. Jesus and the Victory of God. Minneapolis: Fortress, 1996.

Wright, N. T. The Resurrection of the Son of God. Minneapolis: Fortress, 2003.

Culture, Business, and Why the Past Still Issues Orders

Hoffman, Rich. The Gunfighter’s Guide to Business. Author’s edition.

Hoffman, Rich. The Politics of Heaven. Forthcoming.

Ohno, Taiichi. Toyota Production System. New York: Productivity Press, 1988.

Schein, Edgar H. Organizational Culture and Leadership. 5th ed. Hoboken: Wiley, 2017.

Girard, René. Violence and the Sacred. Baltimore: Johns Hopkins University Press, 1977.

Girard, René. I See Satan Fall Like Lightning. Maryknoll, NY: Orbis, 2001.

Voegelin, Eric. Order and History. 5 vols. Baton Rouge: Louisiana State University Press, 1956–1987.

Eliade, Mircea. The Sacred and the Profane. New York: Harcourt, 1959.

Bellah, Robert N. Religion in Human Evolution. Cambridge, MA: Harvard University Press, 2011.

Scott, James C. Against the Grain. New Haven: Yale University Press, 2017.

Graeber, David, and David Wengrow. The Dawn of Everything. New York: Farrar, Straus and Giroux, 2021.

Jordan, the East Bank, and the Neighbors the Text Will Not Leave Alone

MacDonald, Burton. East of the Jordan: Territories and Sites of the Hebrew Scriptures. Boston: American Schools of Oriental Research, 2000.

Bienkowski, Piotr, ed. Early Edom and Moab. Sheffield: J. R. Collis, 1992.

Dearman, J. Andrew, ed. Studies in the Mesha Inscription and Moab. Atlanta: Scholars Press, 1989.

Routledge, Bruce. Moab in the Iron Age. Philadelphia: University of Pennsylvania Press, 2004.

Herr, Larry G., and Douglas R. Clark. “Madaba Plains Project.” Multiple season reports in Annual of the Department of Antiquities of Jordan.

Savage, Stephen H., and Steven E. Falconer. “Spatial and Temporal Trends in Levantine Settlement.” Journal of Archaeological Science, various.

A note on method. I have not required the bibliography to agree with me, and I have not required myself to agree with the bibliography. That is the same rule I bring to Biblical Archaeology Review. Read the people who dug. Read the people who doubt the people who dug. Then keep the night watch and decide which assumptions still refuse to be spelled.

[1] Biblical Archaeology Review (ISSN 0098-9444) has been published by the Biblical Archaeology Society since March 1975. The magazine is presently issued quarterly. See “About Biblical Archaeology Review,” Biblical Archaeology Society, https://www.biblicalarchaeology.org/magazines/.

[2] Hershel Shanks (1930–2021), a Washington lawyer turned editor, founded the Biblical Archaeology Society in 1974 and launched BAR in March 1975. He remained editor-in-chief until 2018. See Eric H. Cline, “Larger Than Life,” Biblical Archaeology Society, February 8, 2021; and “Setting the BAR,” Biblical Archaeology Society, 2025.

[3] The 5 Whys method is associated with Taiichi Ohno and the Toyota Production System. It is a root-cause drill: ask “why” until the chain of causation is exposed. In aerospace and other high-reliability cultures the same spirit appears as assumption-busting reviews, red teams, and formal failure analysis. See Taiichi Ohno, Toyota Production System (New York: Productivity Press, 1988).

[4] On the Dead Sea Scrolls as a window into Second Temple belief, see James C. VanderKam, The Dead Sea Scrolls Today, 2nd ed. (Grand Rapids: Eerdmans, 2010); and Hershel Shanks, ed., Understanding the Dead Sea Scrolls (New York: Random House, 1992).

[5] On collapse and regeneration as a comparative problem, see Joseph A. Tainter, The Collapse of Complex Societies (Cambridge: Cambridge University Press, 1988); Eric H. Cline, 1177 B.C.: The Year Civilization Collapsed, rev. ed. (Princeton: Princeton University Press, 2021); and Norman Yoffee and George L. Cowgill, eds., The Collapse of Ancient States and Civilizations (Tucson: University of Arizona Press, 1988).

[6] David P. Pompeani et al., “On the Timing of the Old Copper Complex in the Keweenaw Peninsula and Isle Royale,” Radiocarbon (2021); and Lizzie Wade, “Great Lakes people among first coppersmiths,” Science 371, no. 6536 (2021): 1299. Sediment and radiocarbon work now places intensive Great Lakes copper working as early as ca. 9500 years ago, peaking roughly 7000–5000 years ago.

[7] The hypothesis that Lake Superior native copper supplied Bronze Age Europe remains outside the archaeological consensus. Mainstream syntheses locate European copper in Alpine, Iberian, Balkan, Cypriot, and British Isles sources. See Benjamin W. Roberts and Christopher P. Thornton, eds., Archaeometallurgy in Global Perspective (New York: Springer, 2014); and “The Provenance, Use, and Circulation of Metals in the European Bronze Age,” Journal of Archaeological Research 27 (2019). I record the disagreement rather than pretend it does not exist.

[8] On European and Levantine dolmens, see Magdalena S. Midgley, The Megaliths of Northern Europe (London: Routledge, 2008); and James L. Swauger, work on petroforms and stone constructions in the Upper Great Lakes. Geologists commonly classify northern Michigan capstone-and-pedestal arrangements as glacial erratics. I do not find that explanation sufficient for every specimen.

[9] John M. O’Shea and Guy A. Meadows, “A 9,000-year-old caribou hunting structure beneath Lake Huron,” Proceedings of the National Academy of Sciences 111, no. 19 (2014): 6911–15. The Alpena-Amberley Ridge drive lanes are a reminder that stone work in the Great Lakes is not exhausted by the glacial-dumping story.

[10] On the archaeology of Canaan, Israel, and Judah in the Iron Age, standard entry points include Amihai Mazar, Archaeology of the Land of the Bible, 10,000–586 B.C.E. (New York: Doubleday, 1990); Israel Finkelstein and Neil Asher Silberman, The Bible Unearthed (New York: Free Press, 2001); and William G. Dever, What Did the Biblical Writers Know and When Did They Know It? (Grand Rapids: Eerdmans, 2001). I read all three and do not baptize any of them.

[11] Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible (Bellingham, WA: Lexham Press, 2015); and Heiser, “Deuteronomy 32:8 and the Sons of God,” Bibliotheca Sacra 158 (2001): 52–74. The Dead Sea Scrolls and the Septuagint support “sons of God” rather than “sons of Israel” at Deuteronomy 32:8.

[12] Rich Hoffman, The Gunfighter’s Guide to Business (author’s edition); and Hoffman, The Politics of Heaven (forthcoming). Related essays appear at overmanwarrior.wordpress.com.

[13] Job 1–2; Luke 4:1–13; Matthew 4:1–11. The Accuser’s wager in Job and the wilderness temptations of Jesus are two scenes in the same political drama: a claim on loyalty, tested under pressure, with the kingdoms of the world placed on the table.

[14] Biblical Archaeology Society All-Access membership presently includes the print magazine, the digital BAS Library (every issue of BAR since 1975, plus Bible Review and Archaeology Odyssey), lecture video, and curated collections. See https://www.biblicalarchaeology.org/.

Rich Hoffman

More about me

Click Here to Protect Yourself with Second Call Defense https://www.secondcalldefense.org/?affiliate=20707

About the Author: Rich Hoffman

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.

Ayn Rand’s Return of the Primitive: The Anti-Industrial Revolution and the War on Reason, Industry, and the Individual

Ayn Rand’s Return of the Primitive remains one of the sharpest diagnoses of the cultural forces that still shape the nightly news. Originally published in 1971 as The New Left: The Anti-Industrial Revolution, the essays were expanded in 1999 with additional material by Peter Schwartz. The core claim has not aged. Western civilization, Rand argued, was being deliberately dismantled from within by movements that presented themselves as progressive but were in fact a regression to the pre-industrial, pre-rational, tribal state. She called it the anti-industrial revolution because it targeted the very tools—technology, industry, capitalism, and the conceptual mind—that allow human beings to survive and flourish.

That diagnosis lands with greater force today than it did when the essays first appeared. The same patterns reappear under new labels: environmental absolutism, identity politics, multiculturalism framed as justice, and the steady erosion of objective standards in education and culture. The book is not a museum piece. It is a working map of the conflict between the individual mind and the collective demand to return to the primitive.

The Anti-Industrial Revolution: Attacking the Tools of Survival

Rand did not view the student rebellions, early environmental crusades, or hippie counterculture of the 1960s and 1970s as liberation. She saw them as a rejection of the mind. The hallmark of civilization is the application of reason to the material world. The ultimate historical expression of that faculty is the Industrial Revolution. By attacking industry, technology, and the profit system that sustains them, these movements were not reforming excesses. They were attempting to undo the progress of the Enlightenment and return humanity to a state of nature that Hobbes correctly described as solitary, poor, nasty, brutish, and short.

In the title essay, she paints a stark picture: a man in the mid-1970s wakes to find his electric toaster and automobile outlawed in the name of protecting the environment. There is no gradual, restrained retreat from technology. There is only the continued advance of the mind or the descent into helplessness and death. Technology is not optional decoration. It is the concrete product of conceptual thought applied to reality. To treat it as aggression against nature is to treat the human mind itself as the enemy.

Rand’s critique of the environmental movement of her day remains one of the most uncompromising sections of the book. She rejected the premise that “untouched nature” holds higher moral value than human life and human comfort. If one truly values human life, one must value the tools that extend and improve it. Elevating pristine wilderness above the needs of productive people, in her view, demonstrates a hatred of the human mind and its capacity to reshape the world.

The activists of the period, she observed, simultaneously attacked scientific progress as violence against the planet while advocating what she called universal slavery for men under expanding state control. The pattern has only grown more sophisticated. Modern environmental rhetoric still frames industrial civilization as the original sin while demanding political power to ration energy, restrict development, and manage the lives of ordinary people. The moral inversion remains the same: the creators are treated as aggressors and the non-producers as the rightful claimants on their output.

Environmentalism as Hatred of the Mind

Progressive Education and the Manufacture of Helplessness

Rand refused to blame only the students. She placed primary responsibility on the teachers and the educational theories that shaped them. In the essay “The Comprachicos,” she draws a grim historical analogy to the seventeenth-century criminals who kidnapped children and physically deformed them to sell as circus freaks. Progressive education, she argued, performs a parallel operation on the mind.

Drawing on the influence of John Dewey and pragmatism, the system shifted focus from teaching children to think conceptually and objectively toward social adjustment and group conformity. The purpose of education, in Rand’s view, should be to equip a student to deal with reality by means of reason. Instead, she saw classrooms that trained children to defer to the pack’s authority. The result is cognitive helplessness: young people who never learned to integrate perceptions into concepts, who remain driven by emotion and fear, and who therefore seek the protection of a tribe.

She drew a direct line from the nursery-school ideal of progressive education to the hippie movement. The hippies were not rebels against the system. They were its logical product—adults still functioning at the emotional level of the group-oriented child. The jump from classroom methods to countercultural behavior is large, yet the causal claim is consistent with her broader epistemology. Without training in conceptual thought, the mind remains primitive.

From Classroom to Tribe: The Roots of Modern Identity Politics

The expanded 1999 edition carries the analysis forward. Peter Schwartz’s additional essays on multiculturalism and what he terms gender tribalism treat these later movements as updated forms of the same collectivism Rand fought in the 1970s. Ethnicity, race, and sex are elevated as primary political categories. The individual disappears into the group.

Rand was unsparing on this point. Racism is the lowest and most primitive form of collectivism because it judges a person by unchosen bodily characteristics rather than by chosen values and achievements. Organizing society by ancestry or language is a sign that Western civilization is losing its grip on the concept of individual rights. A healthy culture judges individuals on their own merits. Tribalism judges them by the accidents of birth.

She argued that the United States was uniquely hostile to ethnicity precisely because it was the first nation founded on individual rights rather than tribal caste. The shift toward identity politics is therefore a betrayal of the American foundation. Schwartz extends the point: movements that frame people primarily as victims of forces beyond their control encourage entitlement and dependency. They replace the standard of individual achievement with subservience to the group. The result is the same psychological regression Rand identified decades earlier.

The Cashless Society and the Corruption of Value

One of the most relevant essays for the present moment is “The Cashless Society.” Rand was not primarily discussing credit cards or digital payments. She was diagnosing the moral foundation of trade itself. Money, she insisted, is the tool of men who have produced goods and can exchange them voluntarily. It cannot exist in a society that has abandoned the objective value of production and replaced it with political pull and loot.

“Money is the barometer of a society’s virtue,” she wrote in Atlas Shrugged and reinforced in these essays. When production is no longer the source of wealth and political connections become the dominant currency, the society has already returned to a more primitive form of distribution—force and favor. The contemporary landscape of corporate-political entanglement, quantitative easing, and the elevation of access over output fits the pattern she described. Value is no longer determined by what a mind creates. It is determined by who one knows and which political faction holds power.

Montessori as the Rational Alternative

Against the progressive model, Rand pointed to Montessori education as a practical alternative. She admired the method because it focuses on developing the child’s cognitive faculties through independent, purposeful activity. The didactic materials require logical problem-solving. The child learns by doing, not by submitting to the group’s emotional authority. In her view, this was training for the next generation of creators—the Howard Roarks and John Galts who sustain a civilization of reason and industry.

The contrast remains instructive. Systems that emphasize conceptual independence produce different adults from systems that emphasize social adjustment and group identity. The long-term cultural consequences of those differences are evident in the quality of public discourse and in citizens’ capacity to reason about complex problems.

Prophetic Warnings and the Long Slow Decay

Looking back from the present, the essays appear strikingly prophetic to those who accept their premises and shrill to those who do not. Rand was not a detached observer. She was at war with the cultural direction she described. She sought to expose what she saw as intellectual bankruptcy rather than to suppress it by force. Whether one agrees with every judgment, she identified a fundamental shift: the movement of Western culture toward group identity and away from Enlightenment values of reason, individualism, and productive achievement.

The outer forms of the New Left have changed. The substance has endured in modern environmental absolutism, identity politics, and the steady institutional preference for collective categories over individual judgment. Rand left the choice binary. Either a society embraces the mind and the industrial civilization it makes possible, or it lets the fire of Prometheus go out and returns to the tribe. Collapse, in her account, is not sudden. It is a long, slow process of philosophical decay that can be watched in real time.

Expanding the Frame: Beyond Rand’s Atheism

The foundational work Rand performed on the conflict between individualism and collectivism remains indispensable. At the same time, the frame can be enlarged. Her strict reliance on the evidence of the senses and the operations of reason leaves little room for phenomena that exceed the ordinary five-sense toolkit. Contemporary discussions of quantum effects, non-human intelligence, and the unfolding UAP disclosures raise questions she did not fully address in her lifetime.

One can accept her central political insight—that the individual is the smallest and most important minority, and that any ideology subordinating the person to the group is already on the road to tyranny—while still recognizing that deeper layers of reality may involve intelligences and conflicts that operate through, and sometimes against, human perception. The ancient pattern of collective sacrifice, scapegoating, and the demand to return humanity to a more controllable, primitive state appears in both her secular analysis and in older religious and historical accounts of spiritual warfare. The value of her work is not diminished by the recognition that the conflict may have additional dimensions.

The Primitive Mindset as a Weapon of Control

A mind trained only in group adjustment and emotional reactivity is easier to manage. Tribal belonging supplies the security that conceptual independence would otherwise provide. When large numbers of people are left unequipped for rational thought, the appeal of the collective intensifies. Public education systems that systematically under-emphasize conceptual training contribute to the result. Adults who cannot sustain an intelligent conversation about first principles are not primarily the victims of low intelligence. They are often the products of an intellectual formation that never equipped them to deal with reality on its own terms.

The cultural preference for the primitive—visible in certain styles, rituals, and the romanticization of pre-industrial life—serves the same end. A population oriented toward tribal safety is more readily directed by those who control the narrative of belonging and threat. The industrial and technological achievements that demonstrate the power of the individual mind become suspect precisely because they disrupt that control.

Conclusion: Intellectual Weapons for the Present Conflict

Return of the Primitive is not light reading. It is a sustained argument that the movements celebrated as progress in the late twentieth century were in fact a rejection of the mind and a deliberate step backward. The same dynamics continue under updated names. Understanding the argument does not require total agreement with every premise Rand advanced. It does require taking seriously the claim that the conflict between the productive individual and the collectivist demand for regression is the central political and cultural contest of the era.

The book supplies intellectual weapons. It names the pattern, traces its educational and philosophical roots, and refuses the moral blackmail that treats any defense of industry, reason, or individual rights as heartless in a moment when nightly news routinely presents the primitive as enlightened and the industrial as sinful; the essays remain a necessary point of reference.

Those who want the fuller application of these themes to character, production, and the defense of the individual will find related discussion in The Gunfighter’s Guide to Business. The Politics of Heaven, which extends the analysis into deeper historical and spiritual dimensions of the same conflict, is forthcoming. The conversation Rand began is not finished. It is the conversation the present moment still requires.

Footnotes

1.  Ayn Rand, The Return of the Primitive: The Anti-Industrial Revolution, expanded edition edited by Peter Schwartz (New York: Penguin, 1999). Originally published as The New Left: The Anti-Industrial Revolution (New York: New American Library, 1971).

2.  Ayn Rand, “The Anti-Industrial Revolution,” in The Return of the Primitive.

3.  Ayn Rand, “The Comprachicos,” in The Return of the Primitive.

4.  Peter Schwartz, essays on multiculturalism and gender tribalism, in the 1999 expanded edition of The Return of the Primitive.

5.  Ayn Rand, “Global Balkanization,” in The Return of the Primitive.

6.  Ayn Rand, “The Cashless Society,” in The Return of the Primitive; see also the money speech in Atlas Shrugged (New York: Random House, 1957).

7.  Ayn Rand’s comments on Montessori education appear in the educational essays collected in The Return of the Primitive and related nonfiction.

Bibliography

Rand, Ayn. Atlas Shrugged. New York: Random House, 1957.

———. The New Left: The Anti-Industrial Revolution. New York: New American Library, 1971.

———. The Return of the Primitive: The Anti-Industrial Revolution. Expanded edition edited by Peter Schwartz. New York: Penguin, 1999.

———. The Virtue of Selfishness. New York: New American Library, 1964.

Schwartz, Peter. Additional essays in The Return of the Primitive (1999 edition).

Burns, Jennifer. Goddess of the Market: Ayn Rand and the American Right. Oxford: Oxford University Press, 2009.

Rich Hoffman

More about me

Click Here to Protect Yourself with Second Call Defense https://www.secondcalldefense.org/?affiliate=20707

About the Author: Rich Hoffman

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.

Psychedelics, Skull Cults, and the Politics of Heaven: Why Christianity Broke the Cycle of Appeasement to Non-Human Intelligence

I have been carrying these questions in the background of my thinking for decades. The frequency with which they demand attention has risen sharply since the recent UAP disclosures. When the best technology the Air Force possesses cannot keep pace with something that behaves more like a ghost than a craft, the old categories collapse. It is not enough to say a flying saucer is real. It is not enough to say a religious claim is real. I want to know what causes people to believe what they believe, what political order forms around those beliefs, and what self-interest drives the entire system. Once you understand the political motivation behind belief, you understand the kind of society people are actually building—and whether you should support it.

That is why the conversation around Brian Muraresku’s The Immortality Key landed with such force. The book is not merely another academic argument about ancient wine. It is a direct challenge to the sanitized version of early Christianity most of us inherited. And it raises a harder question: if the original Eucharist carried a pharmacological charge, what does that tell us about the entities people were trying to contact, and why did Christianity’s later institutional form deliberately move away from that charge?

The Immortality Key and the Pagan Continuity Hypothesis

Muraresku’s central claim is straightforward and explosive. The original Christian communion was not a symbolic sip of ordinary wine. It was a potent psychedelic sacrament inherited from the Greek mysteries, specifically the cult of Dionysus and the rites at Eleusis. For nearly two thousand years, the greatest minds of antiquity—Cicero among them—traveled to the sanctuary at Eleusis to drink the kykeon. They claimed the experience removed the fear of death. The recipe was a state secret punishable by death.

The chemistry focuses on ergot, the fungus that grows on barley and rye—the same fungus from which Albert Hofmann first synthesized LSD in 1938. The theory is not new. It was proposed in 1978 by R. Gordon Wasson, Albert Hofmann, and Carl A. P. Ruck in The Road to Eleusis. Hofmann and Ruck’s academic careers suffered for it. The idea that the foundations of Western philosophy and early Christianity rested on controlled visionary pharmacology was too much for the scholarly stomach of the time.  And when you think about that very obvious claim, and the way those names were ostracized, you can see the root cause of a much larger problem.  

Muraresku spends years in the Vatican archives and archaeological sites looking for the transition. He notes that ancient wine was rarely plain fermented grape juice. It was routinely an infusion of herbs, roots, and potentially fungi—a pharmakon. The Gospel of John, the most Greek of the Gospels, uses language for the wine that suggests something more complex than table drink. Jesus’ miracle at Cana occurs in a cultural zone saturated with Dionysian imagery. In early Jesus centuries, Dionysus and Jesus were sometimes treated as interchangeable figures of death, rebirth, and ecstatic immortality.

The book’s most compelling social argument concerns women. For millennia, the preparation of these visionary beverages was women’s work. As Christianity became institutionalized and more patriarchal, particularly from the fourth century onward, those women and their spiked drinks became a threat to the emerging clerical monopoly on the divine. Muraresku reads the Inquisition’s language of pharmaka and sorcery not merely as superstition but as the systematic eradication of a competing technology of direct encounter with the sacred. The shift, in his framing, is from pharmacological Christianity to placebo Christianity.

I want Christianity to succeed. I do not read Muraresku as an enemy of the faith. He identifies as a Catholic who is trying to recover rather than destroy the Eucharist. Yet the implications cut in two directions at once. If the earliest layers of the tradition carried a visionary intensity later deliberately muted, then the institutional Church both preserved and constrained something powerful. And if that intensity was chemically mediated, we must ask what, exactly, the initiates were encountering.

Beer, Skulls, and the Long Continuity of Death Cults

The problem is larger than Greece. When I go back further—ten thousand years further—the pattern sharpens.

At Göbekli Tepe (the site that Muraresku and others still sometimes refer to by earlier or variant names in popular discussion), the evidence is no longer subtle. T-shaped pillars, snakes carved everywhere, a clear skull cult, and chemical traces consistent with beer brewing. People were not merely gathering to eat. They were preparing fermented beverages, removing soft tissue from human heads, drilling holes, and displaying the skulls in ritual contexts under carefully oriented architecture. The same complex appears, in different local forms, along the Jordan Valley in the dolmen fields that stretch from the Golan south toward the Dead Sea, and again in the megalithic “Wheel of Giants” (Rujm el-Hiri / Gilgal Refa’im) east of the Sea of Galilee—roughly 160 meters across, built of more than 40,000 tons of basalt, aligned with solar and stellar markers.

I have scoured the archaeological literature for a serious treatment of these Jordan Valley dolmens from roughly 10,000 to 3,000 BC. The silence is telling, just like any discussion dealing with the use of wine in Greek culture outside of mainstream opinion. Mainstream discussion prefers the safer Bronze Age and later. Yet the structures are there. The alignments are there. The continuity of ritual astronomy with later Hopewell earthworks in the Ohio Valley is difficult to ignore once you stop treating the Atlantic as an absolute barrier.

Pure native copper from the Lake Superior region was extracted for thousands of years. Isotopic and purity studies continue to raise questions about whether some of that copper moved farther than orthodoxy allows. The Windover bog people of central Florida preserve soft tissue and brain matter from the same deep time window. The Newberry Tablet and other Michigan finds remain controversial, but the pattern of megalithic and copper-working activity across the Great Lakes and the Upper Peninsula does not vanish because it is inconvenient.

Everywhere you look in this pre-biblical window, you find cultures oriented toward death, severed heads, fermented or psychoactive drink, and communication with something beyond the ordinary dead—the politics of that communication matter. Human beings do not casually cut off a neighbor’s head, scrape the flesh, hang the skull, and pour blood on an altar for sport. They do it because they believe the act buys favor, knowledge, rain, fertility, or protection from harm.

The Mouse and the Snake

I use a simple allegory. Watch a pet snake being fed. Drop a mouse into the glass enclosure. For the first few minutes, the mouse runs, freezes, and tests every corner. Eventually it realizes there is no exit. Then the behavior changes. It becomes still. It positions itself near the water dish or the food bowl as if stillness and proximity to ordinary life might persuade the snake to look elsewhere. The snake, of course, is not persuaded. It simply waits and then eats.

Humanity has lived for a very long time with the anxiety of that mouse. Non-human intelligences—call them Watchers, old gods, ultraterrestrials, or whatever the current UAP language prefers—appear in the record as entities that demand appeasement. Psychedelics, ritual sex, blood, and skull display are technologies of that appeasement. The mouse tries to make itself useful or invisible so the snake will not strike.

Christianity, in its mature form, broke that cycle. It did not deny the existence of the hostile powers. It declared them defeated in principle and offered a different posture: moral agency, individual responsibility, and direct relationship with a God who does not require the constant feeding of death. The result, imperfect as every human institution is, was the rise of a civilization that valued the living more than the skulls of the dead. Strip the Christian premise from a mass of people, and the older pattern reasserts itself with remarkable speed. I have watched it at a Jason Aldean concert from the VIP area—twenty thousand people, many drunk since morning, public sexual display, the old fertility and abandon patterns returning the moment the moral frame loosens. The same retreat appears wherever the teachings of Jesus are actively removed from a culture.

That is why I am not enthusiastic about the modern psychedelic renaissance framing itself as the recovery of a lost “religion with no name.” The experiences reported at Johns Hopkins and NYU—ego death, loss of fear of mortality—are real. The question is whether the entities contacted in those states are friends of the human project. My reading of the long archaeological record is that they are not. They have been competing for control of human attention and behavior for a very long time. Christianity was never their preferred outcome.

The Four Pillars That Still Need Digging

The gap between roughly 10,000 BC and the world of Abraham remains the least examined and most consequential stretch of the human story. Four clusters of evidence deserve far more serious, well-funded attention than they currently receive.  I am committing myself to putting money and attention to these ideas:

1.  The skull cult, beer residues, and snake iconography at Göbekli Tepe and related Anatolian sites.

2.  The dolmen fields and the Wheel of Giants along the Jordan Valley and Golan.

3.  The pure copper extraction systems of the Lake Superior region and their possible long-distance movement.

4.  The Windover and related Archaic Florida populations with their extraordinary preservation of soft tissue and ritual practice.

These are not isolated curiosities. They form the deep background against which both the biblical narrative and the later Greek mysteries emerge. More excavation, more isotopic analysis, more open discussion of possible transoceanic contact, and less reflexive dismissal of “fringe” data would change the conversation. I am writing The Politics of Heaven in part to force that conversation into the open. The secular publishing world prefers books that treat Christianity as the problem rather than as a partial solution to an older and darker problem. That preference itself looks, from where I sit, like another form of the mouse’s stillness—keeping the larger questions safely inside the glass.

Conclusion: Do Not Be the Mouse

The original Eucharist may well have carried a pharmacological dimension inherited from older Mediterranean practice. The women who prepared the drinks may have been the last keepers of a technology the institutional Church found threatening. None of that requires us to return to the skull cults and the blood altars. The miracle of Christianity was not that it invented the sacred. It redirected the human drive for transcendence away from appeasement of predatory powers and toward a moral and spiritual posture that could build a durable civilization.

I want more money poured into the archaeology of the deep past—not the archaeology that already knows what it is allowed to find, but the kind willing to follow the copper, the alignments, the beer residues, and the severed heads wherever they lead. I want the conversation about non-human intelligence to stop treating the entities as either cartoon aliens or harmless spirit guides. They have a politics. Humanity needs a politics equal to theirs.

The Politics of Heaven is my effort to map that battlefield. The four pillars above are the places where the next decade of serious digging should concentrate. The rest is commentary, color, and the long memory of a man who has watched the same patterns repeat across continents and millennia.

Do not be the mouse. Learn the snake’s methods. The enemy is the one who puts the mouse in the cage with the snake.  That is the answer to our many questions.  And in the UAP disclosures, we are getting a hint of that world.  

Footnotes

1.  Brian C. Muraresku, The Immortality Key: The Secret History of the Religion with No Name (St. Martin’s Press, 2020).

2.  R. Gordon Wasson, Albert Hofmann, and Carl A. P. Ruck, The Road to Eleusis: Unveiling the Secret of the Mysteries (Harcourt Brace Jovanovich, 1978; later editions).

3.  On the ergot detoxification experiments and the University of Athens work referenced by Muraresku, see the discussion and citations in The Immortality Key, chapters on Eleusis and the chemistry of the kykeon.

4.  Patrick E. McGovern, Ancient Wine: The Search for the Origins of Viniculture (Princeton University Press, 2003) and subsequent biomolecular archaeology papers on mixed fermented beverages.

5.  For Göbekli Tepe skull cult and brewing evidence: Klaus Schmidt and subsequent publications of the German Archaeological Institute; recent chemical analyses of residues in stone vessels.

6.  Rujm el-Hiri (Gilgal Refa’im / Wheel of Giants): surveys and interpretations in Israeli archaeology literature; see also popular and specialist treatments of its astronomical alignments.

7.  Old Copper Culture / Lake Superior copper: standard Midwestern archaeology; purity and sourcing debates continue in archaeometallurgy literature.

8.  Windover site, Florida: Glen H. Doran et al., publications on the Archaic wet-site cemetery and preserved soft tissue.

9.  Jacques Vallée, Passport to Magonia: From Folklore to Flying Saucers (Henry Regnery, 1969) and later works on the continuity of non-human encounter narratives.

10.  Diarmaid MacCulloch, Christianity: The First Three Thousand Years (Viking, 2009).

11.  Biblical Archaeology Review, ongoing coverage of Jordan Valley and related megalithic sites; earlier issues treating dolmens remain limited relative to the density of the remains.

12.  On Hopewell copper and ceremonial complexes: standard Ohio Valley archaeology; Newark Earthworks and related lunar alignments.

13.  Dolores Cannon’s reported communications with Essene figures appear in her Conversations with Nostradamus series and related remote-viewing / past-life material; treated here as phenomenological data rather than conventional historiography.

14.  Graham Hancock, Fingerprints of the Gods (1995) and later works on Göbekli Tepe and catastrophic prehistory; useful for raising questions even where orthodoxy disagrees with conclusions.

Selected Bibliography

•  Muraresku, Brian C. The Immortality Key. St. Martin’s Press, 2020.

•  Wasson, R. Gordon, Albert Hofmann, and Carl A. P. Ruck. The Road to Eleusis. 1978 and later editions.

•  MacCulloch, Diarmaid. Christianity: The First Three Thousand Years. Viking, 2009.

•  Vallée, Jacques. Passport to Magonia. 1969.

•  McGovern, Patrick E. Ancient Wine. Princeton University Press, 2003.

•  Schmidt, Klaus. Publications on Göbekli Tepe (German Archaeological Institute).

•  Doran, Glen H., et al. Windover site monographs and papers.

•  Hancock, Graham. Fingerprints of the Gods and subsequent titles.

•  Biblical Archaeology Society. Biblical Archaeology Review (ongoing).

•  Standard references on Rujm el-Hiri, Old Copper Culture, Hopewell, and Jordan Valley dolmens in regional archaeological journals.

Rich Hoffman

More about me

Click Here to Protect Yourself with Second Call Defense https://www.secondcalldefense.org/?affiliate=20707

About the Author: Rich Hoffman

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.

Ohio Needs more Republicans: Currently, the State is operating in the black–less Democrats means a better state

I saw the U.S. News & World Report rankings circulating on X this week, and they put Ohio at 42nd overall for 2026, which puts us in the bottom ten and marks a drop from 38th last year and 36th the year before.¹ The categories they measure are education, healthcare, economy, infrastructure, opportunity, fiscal stability, natural environment, and crime and corrections. Ohio’s weakest spots were natural environment at 43rd and economy at 38th, with healthcare at 36th, crime and corrections at 37th, infrastructure at 31st, and education at 29th. The brighter spots were opportunity at 18th and fiscal stability at 28th.² Utah sat at number one for the fourth straight year.

The timing is not lost on me. We are months out from a midterm cycle and a gubernatorial race, with Democrats trying to claw back ground in a state they have not controlled for a long time. Amy Acton is the Democratic nominee, and the narrative machine is looking for any data point that can be spun into evidence that Republican stewardship has failed. Ohio has had Republican governors and legislative majorities for the better part of two decades. When the ledgers are in the black, and the business climate is competitive, the opposition looks for rankings that penalize issues Republicans tend not to prioritize as much as progressive outlets do.

That is exactly what this ranking does. Education and healthcare carry the heaviest weights in the U.S. News methodology—roughly 15.8 percent and 15.5 percent, respectively—while natural environment and crime and corrections carry less weight.³ The metrics lean toward things like pre-K enrollment rates, higher-education access, college debt levels, and certain public-health indicators. States that invest more in expanding the existing system and in measuring inputs rather than outcomes tend to score higher on those axes. Ohio spends in the mid-to-high teens of thousands per pupil, right around or slightly below the national average depending on the data set, and we are not pretending that simply increasing the size of the bureaucracy automatically produces better results.⁴ The ranking rewards the model that has produced years of mediocre performance and cultural experimentation in many places, and it docked Ohio for not matching that model closely enough.

Meanwhile, two months earlier, CNBC released its America’s Top States for Business ranking and put Ohio at number one for the first time.⁵ That study uses a different set of 138 metrics weighted toward infrastructure, cost of doing business, workforce, economy, and access to capital—the things companies actually look at when they decide where to put plants, headquarters, and capital. Ohio ranked first in infrastructure and first in cost of doing business. We have no corporate income tax, a competitive commercial activity tax structure, shovel-ready sites, abundant power capacity, and more than 140 million people within a day’s drive. Governor DeWine correctly called that ranking proof that Ohio is a strong place for jobs and opportunity. The contrast is instructive. One ranking measures outcomes that matter to employers and taxpayers who have to meet payroll. The other measures a set of progressive priorities and then acts surprised when a state that has refused to adopt the full progressive playbook scores lower.

I prefer the CNBC approach. Rankings are never gospel, and methodology is everything. Mortimer Zuckerman owns U.S. News and has long reflected the worldview of coastal media institutions that view Republican governance as inherently suspect.⁶ When a ranking heavily weights healthcare access metrics and education-system expansion while Ohio is running consistent budget surpluses—nearly $1.8 billion above projections in fiscal year 2026—and is actively working on property-tax relief, the political incentive is obvious.⁷ Democrats cannot move the ball in Ohio the way they want, so the media environment supplies stories about how the state is “falling behind.” Ohio is operating in the black. We dug out of the deficits of earlier Democratic administrations and have maintained strong credit ratings and a healthy rainy-day fund. That is not failure. That is competence.

Amy Acton’s record is part of the same conversation. As Ohio’s health director in early 2020, she became the public face of some of the strictest early lockdowns in the country. Ohio was the first to close schools statewide and to impose broad business and gathering restrictions when case numbers were still low.⁸ The economic and educational damage from those months is still visible in workforce participation, learning loss, and small-business attrition. DeWine has said the ultimate responsibility was his, but Acton signed the orders and was the visible advocate. That history is fair game in a gubernatorial campaign. Voters who lived through the shutdowns remember who was on television telling them their livelihoods and their children’s schooling had to stop. Ramaswamy’s campaign has made that point repeatedly, and for good reason.

I met with Senator George Lang a few hours before looking at these rankings. We talk about a lot of things that are not pure politics—economy, history, the practical realities of running a state that has to stay competitive. Ohio’s fiscal position is one of the shared points of agreement among people who actually have to balance books. Democrats prefer that the state spend more aggressively on programs that score well in rankings like U.S. News. When the state declines to do that and still delivers opportunity rankings in the top 20 and a number-one business climate ranking from a major national outlet, the response is to declare the state a failure. That tells you more about the scorers than about Ohio.

I have watched this pattern for years. Rankings that punish limited-government outcomes and reward expansion of public systems are not neutral measuring sticks. They are arguments dressed up as data. Ohio under sustained Republican leadership has produced a competitive business environment, budget surpluses, and a refusal to treat every progressive education or healthcare priority as mandatory. CNBC noticed. U.S. News did not. That gap is not a problem for Ohio. It is a problem for the people who keep insisting the only acceptable path is the one that produces higher scores on their preferred scorecard.

If the goal is to elect candidates who will reverse the fiscal discipline and reopen the spending spigots that progressive media outlets reward, then yes, this ranking is useful propaganda. If the goal is a state that can attract capital, keep taxes competitive, and avoid the deficits that once plagued it, then the CNBC ranking is the more relevant document.

Subscribe if you want more of this. The Gunfighter’s Guide to Business is still out there if you have not read it. Have a good day.

Footnotes

1.  U.S. News & World Report, “Best States Rankings 2026,” released late July 2026; NBC4 Columbus coverage, August 10–11, 2026.

2.  Official U.S. News Ohio profile and category rankings for 2026.

3.  U.S. News Best States methodology page: Education 15.79%, Healthcare 15.51%, Economy 12.88%, Infrastructure 12.74%, Opportunity 12.20%, Fiscal Stability 12.19%, Natural Environment 9.69%, Crime & Corrections 9.01%. Weights derived from multi-year national surveys of what residents prioritize.

4.  Thomas B. Fordham Institute, Ohio Education by the Numbers 2026; U.S. Census and NCES per-pupil expenditure data placing Ohio near the national average (approximately $16,300–$17,300 depending on exact definition and year).

5.  CNBC, “America’s Top States for Business 2026,” July 9, 2026; Ohio ranked No. 1 overall, No. 1 infrastructure, No. 1 cost of doing business.

6.  Ownership history: Mortimer Zuckerman acquired U.S. News & World Report in 1984; company remains privately held under his control.

7.  Ohio Office of Budget and Management preliminary FY 2026 revenue report: General Revenue Fund tax receipts approximately $1.8 billion above estimates; multiple contemporaneous reports confirming surplus and ongoing property-tax relief measures.

8.  Contemporary 2020 reporting and later campaign coverage of Acton’s tenure as Ohio Department of Health director, including school and business closure orders signed in her name.

Bibliography / Further Reading

•  U.S. News & World Report Best States 2026 full rankings, methodology, and state profiles (usnews.com/news/best-states).

•  CNBC America’s Top States for Business 2026 complete rankings and category scores.

•  Ohio Office of Budget and Management FY 2026 revenue and budget documents.

•  Thomas B. Fordham Institute, Ohio Education by the Numbers (2026 edition).

•  Contemporary reporting on Amy Acton’s 2020 health orders and 2026 campaign (Associated Press, Columbus Dispatch, Ohio Capital Journal, and others).

•  Historical ownership and editorial background of U.S. News & World Report (Wikipedia and company histories).

•  Polling aggregates for the 2026 Ohio gubernatorial race (270toWin, Emerson, AARP, Fox, Siena, etc.).

Rich Hoffman

More about me

Click Here to Protect Yourself with Second Call Defense https://www.secondcalldefense.org/?affiliate=20707

About the Author: Rich Hoffman

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.

The Voynich Manuscript: A property of non human intelligence

When we confront mysteries like the Voynich Manuscript, we have to admit that our understanding of the world is built on cascading evidence—one culture copying, borrowing, or inheriting from another—and that our interpretations are limited by the historical record institutions allow us to see. I have enormous respect for the archaeologists who dig in the dirt and give us the raw material to think with, but once that evidence exists, we must be willing to put every piece on the board—like sticky notes in a Six Sigma or Lean seminar—and follow the trail wherever it leads, even if the truth is uncomfortable. Institutionalism often pressures scholars to conform, whether through policies like NAGPRA that restrict the study of artifacts or through the kind of self‑preservation we’ve seen in recent scientific controversies, and that means unconventional ideas become essential tools. Dolmens in the Jordan Valley, the Wheel of Giants near the Sea of Galilee, and the dolmens around Lake Superior’s ancient copper mines all hint at cultures and connections we don’t fully understand, possibly even long‑distance trade or contact far earlier than our textbooks allow. If we’re going to crack something as opaque as the Voynich Manuscript, we must be willing to entertain wild theories—not because they’re true, but because they free us from institutional prejudice and help us see what the evidence might actually be showing us. keep coming back to the same quiet fact that will not leave me alone. Somewhere between the years 1404 and 1438, on animal-skin parchment that laboratory carbon dating has pinned down with ninety-five percent confidence, someone or something produced a book that still sits in the Beinecke Rare Book and Manuscript Library at Yale and refuses every attempt the human race has made to understand it. 

So, as we reflect on the mysteries of something like the Voynich manuscript, we have to acknowledge that our understanding is often built on the pillars of what we know—those periods from Abraham’s time through the Woodland period and beyond—because written records have survived. But the real intrigue lies in what hasn’t survived and what we haven’t yet discovered.

Think about the dolmen structures scattered across the world; their stones still stand, hinting at ancient rituals, cultures, and even trade networks that may have stretched across oceans. We often measure history by what we can observe and document, but there’s a vast world of unknowns—cultures that predated familiar texts, religions that existed before Yahweh was even recorded into history, and trade routes that might have linked continents long before we currently believe.  What was going on in the world from 2000 BCE to 8000 BCE?  What religion did the Windover people of Central Florida practice?  We can’t just say, “there is no evidence” because we haven’t found it yet.   Nor can we say anything for certain until we’ve done the adventure of looking and asking the hard questions.  What was the religion of those who built the dolmen structures along the Jordan River, and around Lake Superior, because they look like the same culture, by practice?  

In the same way, when we look at something like the Voynich manuscript, we’re facing a puzzle that can’t be solved by standing under the same lamppost where we’ve always looked. We need to shine a light on those uncharted areas and ask the questions that haven’t been asked yet. It’s only by pushing beyond the known parameters that we can truly uncover the answers that have eluded us for so long.We call it the Voynich Manuscript because a Polish-American book dealer named Wilfrid Voynich acquired it from a Jesuit collection near Rome in 1912, but that is only the last chapter of its known history of custody. Before that, it passed through the hands of a Prague alchemist, a court pharmacist to Emperor Rudolf II, and possibly the emperor himself. The parchment itself, the ink, the pigments, the stitching all belong to the early fifteenth century. The architecture drawn on its most famous fold-out page carries the distinctive swallow-tail merlons that northern Italian masons favored in the region around Verona and Milan. So the physical object was made in central Europe, most likely northern Italy or the adjacent Alpine valleys, right at the hinge between the late Middle Ages and the early Renaissance. 

And yet almost nothing inside it behaves as if it belongs to that world.

The plants do not match any known species on Earth. Botanists have spent decades trying. A few leaves resemble European herbs if you squint hard enough and ignore the roots. Still, most of the drawings are hybrids that nature has never produced: roots that terminate in animal claws or lion-like heads, stems that branch into impossible geometries. These flowers look more like mechanical organs than petals. One folio in particular shows a creature that seems half plant and half beast, claws extended, head crowned with vegetation. It does not look like a medieval copyist’s mistake. It looks like something observed and recorded by an intelligence that does not share our taxonomy. 

Then there are the women. Page after page of naked female figures, some crowned, most bare, standing in green or blue pools connected by an elaborate network of tubes and pipes. They bathe, they gestate, they hold stars on cords, they move through circular diagrams that look more like cosmic plumbing than any European bathhouse. The largest of these diagrams, the famous nine-rosette fold-out, spreads across six pages and shows circular islands linked by causeways, towers, walls, and what may be a volcano. Inside one of those circles sits a castle whose battlements are pure northern Italian. The rest of the page feels like architecture from somewhere else entirely. 

The script itself is the purest insult to human expectation. It is not a cipher in any ordinary sense. Statistical analysis shows word frequencies that obey Zipf’s law the way natural languages do, yet the conditional entropy of the characters sits far below every known human writing system, around two bits instead of the three-to-four bits that living languages produce. The patterns are rigid, position-dependent, almost mechanical, and still no one has produced a translation that survives peer review. Cryptographers who broke Enigma, linguists who cracked Linear B, teams armed with modern machine learning- all of them have walked away empty-handed. 

I have stared at high-resolution scans of those pages for years now, and the longer I look, the more the manuscript feels like a notebook that was never meant for us. Not a hoax. Not a lost European herbal. Not a coded medical text. Something closer to field notes taken by a non-human intelligence that brushed against our reality, leaving the record behind.

I am not the first person to sense the otherness. The Peruvian visionary painter Pablo Amaringo filled canvas after canvas with exactly this vocabulary after drinking ayahuasca: naked feminine spirits rising out of water, mermaid forms, plants that become animals, circular cosmic architectures pulsing with energy that does not belong to ordinary daylight. Amaringo claimed he was painting what the spirits showed him. The visual overlap with certain Voynich pages is not subtle. The same obsession with feminine water beings, the same organic tubes and circular mandalas, the same sense that the artist is recording a conversation rather than inventing decoration. 

Closer to home, here in the Ohio River valleys where I have lived my entire life, we have our own small reminder that the boundary is thin. The Loveland Frogman sightings of 1955 and 1972 describe bipedal, leathery, grayish creatures three to four feet tall, frog-faced, standing upright beside the Little Miami River only a short drive from where I sit. One of them was said to hold a wand that sprayed sparks. The official explanation later became a large iguana that had lost its tail. That explanation has never satisfied anyone who has stood on those banks at night. 

When you place the Frogman beside the congressional testimony of 2023, the picture sharpens. David Grusch, under oath before the House Oversight Committee, stated that the United States has recovered non-human biologics from crash sites of craft whose performance exceeds anything we can build. He spoke of multiple species, of multi-decade reverse-engineering programs, of materials that do not belong to our periodic table. Whether those beings are extraterrestrial, interdimensional, or something older that has always shared the planet with us is a secondary question. The primary fact is the admission, on the record, that non-human intelligences have physical presence and have left physical residue. 

I look at the Voynich Manuscript, and I see another piece of that residue.

Imagine a small bipedal being, gray or greenish, frog-like or more classically “gray,” moving through the forests and river valleys of fifteenth-century northern Italy with a purpose we cannot yet name. It carries a notebook bound in the local style so that it will not attract attention if dropped. Inside that notebook it records the plants of this world as they appear to senses that are not human, the reproductive cycles of the dominant bipedal species, the astronomical patterns it uses for navigation or timing, the circular geometries of the places it considers important. It is taking notes the way any field researcher would. Then, one afternoon or one night, the notebook is left behind. Perhaps it was set down while the being was examining something. Perhaps it slipped from a pouch when the being returned to whatever craft or aperture it uses to leave our continuum. The book is found by a local, carried into a library or a private collection, and begins its six-hundred-year career as the most stubborn unsolved object in European history.

That is my working theory. It is not polite. It is not the theory that keeps university careers safe. But it accounts for the data better than the alternatives I have seen.

If the manuscript were simply a lost human language or an elaborate cipher, someone would have broken it by now. The statistical properties are too regular and too alien at the same time. If it were a hoax, the materials science would not hold up; the parchment is genuinely early fifteenth-century, and the pigments match the period. If it were a normal medical or herbal text, the plants would match something we know, and the women would not be arranged in cosmic plumbing diagrams. The only hypothesis that still fits is that the reference frame itself is wrong. We keep trying to map the manuscript onto human knowledge systems because we are human. The manuscript was never written inside those systems.

This is the same mistake we make with the older records. Moses speaks with a burning bush that is not a bush. Ezekiel describes wheels within wheels that sound more like technology than theology. The Book of Enoch, recovered among the Dead Sea Scrolls, speaks of Watchers who descended and taught forbidden arts. The ancient world is saturated with accounts of non-human teachers, non-human bargains, non-human bloodlines. We have spent centuries translating those accounts into allegory because the literal reading was too disruptive. The Voynich Manuscript is the same disruption written in a different alphabet.

The obsession with naked human women is not incidental. Every serious student of the contact literature eventually notices the same pattern. From the early modern occultists who mixed sex magic with angelic communication, through the Crowley-Parsons experiments at the edge of the Mojave, to the modern abductee reports that focus with clinical intensity on reproductive systems, the non-human interest in human biology and human sexuality is persistent. The Voynich balneological section reads like a laboratory notebook on exactly that subject. The women are not erotic in any human sense; they are specimens, vessels, stages in a process the writer found important enough to illustrate in exhaustive detail.

I do not claim the writer was frightened. Fascination and fear often travel together when the frame of reference collapses. The plant-animal hybrid on that one folio feels like something that crawled out of a place Lovecraft would have recognized: organic, intelligent, and utterly indifferent to our categories of beauty or horror. The circular diagrams on the rosette pages have the same cold geometry. They are not decorations. They are maps or circuit diagrams or star charts drawn by a mind that does not care whether we can read them.

The fact that the book survived is almost the strangest part. Paper and parchment vanish easily. This one was protected, sold, hidden, and finally placed in a climate-controlled vault where anyone with an internet connection can turn its pages in high resolution. It is as if the accident of its loss was meant to become permanent. Six hundred years of human attention have produced no translation, only a growing sense that the object is looking back at us.

I have no laboratory proof that a non-human hand held the quill. What I have is a manuscript that behaves exactly as field notes from an outside intelligence should behave, a growing body of official testimony that such intelligences leave physical traces, a local folklore of bipedal frog-like beings along the same river systems that feed the Ohio, and a visual language that reappears in the visionary art of people who deliberately open the same doors with plant medicines. The accumulation is what matters.

We keep applying the wrong map. We keep asking which medieval European doctor, alchemist, or hoaxer produced this book. The more productive question is what kind of mind would produce a book that no human mind has been able to claim. The Voynich Manuscript is not waiting for a better cipher key. It is waiting for us to admit that the key may never have been human.

That is the thought that will not leave me. Somewhere in the early fifteenth century, something that was not us walked through our world, took notes in a language that was not ours, and left the notebook behind. We found it. We have been staring at it ever since. And every decade that passes without a translation only deepens the suspicion that we were never the intended audience.

The book is still there. The plants still do not match. The women still bathe in their impossible tubes. The script still refuses. And the longer it refuses, the more it looks like evidence rather than enigma.

Footnotes

1.  University of Arizona radiocarbon dating results published 2011; 95 % probability interval 1404–1438. See also René Zandbergen’s compilation of the dating data at voynich. nu.

2.  Swallow-tail (Ghibelline) merlons on the castle in the upper right of the nine-rosette folio are characteristic of northern Italian fortifications of the period, especially the Verona–Milan corridor.

3.  Beinecke MS 408; high-resolution digital facsimile freely available through the Beinecke Library website.

4.  Currier’s A and B “languages,” low second-order character entropy (≈ 2.0 bits) versus 3–4 bits for natural languages; see Lindemann (2020) and earlier statistical work by Montemurro & Zanette.

5.  David Grusch testimony, House Oversight Committee hearing, 26 July 2023; sworn statement regarding recovery of non-human biologics.

6.  Pablo Amaringo, Ayahuasca Visions: The Religious Iconography of a Peruvian Shaman (1999) and subsequent collections; visual parallels noted by multiple independent observers.

7.  Loveland Frogman primary sightings: 1955 (three bipedal creatures), 1972 (police officer Ray Shockey and subsequent reports).

8.  On the persistence of non-human reproductive interest across contact traditions, see the comparative literature from Jacques Vallée, John Keel, and the more recent compilations of abduction research.

Selected Bibliography

Amaringo, Pablo, and Luis Eduardo Luna. Ayahuasca Visions: The Religious Iconography of a Peruvian Shaman. North Atlantic Books, 1999.

Clemens, Raymond, and Deborah E. Harkness. The Voynich Manuscript. Yale University Press, 2016. (Facsimile and scholarly introduction.)

Grusch, David. Testimony before the U.S. House Committee on Oversight and Accountability, 26 July 2023. Official transcript.

Keel, John A. The Mothman Prophecies. Saturday Review Press, 1975; and Operation Trojan Horse. Putnam, 1970.

Lindemann, Luke. Statistical analyses of Voynichese entropy and positional constraints, various papers 2018–2020.

Montemurro, Marcelo A., and Damián H. Zanette. “Keywords and Co-Occurrence Patterns in the Voynich Manuscript.” PLoS ONE, 2013.

Rugg, Gordon. Various papers on the “hoax” hypothesis and statistical structure; useful as negative control.

Vallée, Jacques. Passport to Magonia. Henry Regnery, 1969; and Messengers of Deception. And/Or Press, 1979.

Zandbergen, René. voynich.nu – the most comprehensive open repository of Voynich research, imaging, and historical documentation.

Additional primary sources: Beinecke Rare Book & Manuscript Library digital collection; University of Arizona AMS radiocarbon reports; original 1665/1666 correspondence of Johannes Marcus Marci regarding the manuscript’s earlier provenance.

Rich Hoffman

More about me

Click Here to Protect Yourself with Second Call Defense https://www.secondcalldefense.org/?affiliate=20707

About the Author: Rich Hoffman

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.

The Loveland Frogmen: Giants in Malta and Timothy Alberino on the Joe Rogan Podcast talking about the Kandahar Giant at Wright-Patterson Air Force Base

I never set out one morning to rewrite history. History is already written, mostly by people who stop digging the moment the official story feels comfortable enough to protect careers and funding streams. The deeper problem is that the accepted version of the past is often assembled by those who never ask the next layer of “why.” In my professional life, I have spent decades sitting across tables from PhD-level experts who sandbag information to protect their own positions. You learn quickly that the only way to get at truth is to keep asking the next question after the comfortable answer has been delivered. I applied that same method to biblical studies, and the formation of American culture, and the rabbit hole opened wider than I expected.

What began as an effort to explain why the Constitution is a moral document rooted in biblical principles—work I first sketched in The Gunfighter’s Guide to Business—grew into something larger. The Bible is not merely a religious text for Christians and Jews; it is a civilizational blueprint. Its commandments and narratives shape cultures that produce durable wealth, ordered liberty, and the capacity for self-government. Once you accept that premise, the next question becomes unavoidable: what was the actual historical environment in which those commandments were given, and what older currents were already flowing when Abraham stepped onto the stage? That question forced me to travel, read, and dig. Over several years, I spent roughly half a million dollars of my own money on research travel—museums, remote sites, late nights in hotels far from home, books read on airplanes and beside campfires. The resulting manuscript is The Politics of Heaven. It is not a polite academic summary. It is an attempt to connect dots that mainstream archaeology and history have preferred to leave disconnected.

In the middle of July 2026, Timothy Alberino sat with Joe Rogan for nearly three hours. I watched the episode while camped on South Bass Island in Lake Erie with family, RV parked among several campsites we had claimed for a week. My daughters were cooking breakfast. The ordinary noise of daily life—hardware-store conversations, Costco recognition, local political pressure—had been left behind on the mainland. That distance mattered. The conversation Alberino and Rogan had would have been confined to late-night AM radio or Coast to Coast a decade earlier. Now it was mainstream, carried by the largest podcast in the English-speaking world. Alberino spoke of giants, of the Book of Enoch, of non-human intelligences that have interacted with humanity across millennia. He recounted the long-circulating story of a Kandahar giant—an enormous humanoid encountered by American troops in a cave in Afghanistan, killed after it attacked, its body placed on a pallet and flown out. The remains, according to the account, were taken to Wright-Patterson Air Force Base. I live a short drive from that base. I have spoken over the years with men who held clearances there. They smile, lower their voices, and say that reverse-engineering of foreign technology has always been the cover story. Whether the technology is Russian, Chinese, or something that violates our airspace from farther afield is left for the listener to decide.

That interview did not surprise me so much as it confirmed a trajectory I had already been following. Alberino’s work and mine are not identical, but they occupy overlapping ground. He has spent more than a decade knocking on the door of the giant question and the Watcher tradition. I have been following the same scent through Ohio’s earthworks, Florida’s bogs, Malta’s temples, and the copper pits of Lake Superior. The difference is emphasis. I approach these matters as a political animal. Wealth creation, nation-building, and the commandments that make ordered liberty possible are never far from my mind. When non-human intelligences appear in the historical record—whether as the “sons of God” of Genesis 6, the entities contacted by shamans, or the craft recovered at crash sites—the political question is immediate: who holds sovereignty over the human race?

Consider the copper. Between roughly 5000 and 1200 BC, miners removed hundreds of thousands of tons of nearly pure native copper from the Lake Superior region—Isle Royale, the Keweenaw Peninsula, and surrounding shores. Thousands of ancient pit mines still scar the landscape. The purity of that copper exceeds 99 percent, a grade rarely achieved by Old World smelting of sulfide ores. Yet the archaeological inventory of North America accounts for only a tiny fraction of the extracted metal. The rest vanished. Mainstream accounts insist the copper stayed local, used by indigenous peoples for tools and ornaments. The volumes do not add up. Alternative researchers have long argued that the missing copper fueled the Bronze Age in the Near East and Europe. Timeline, purity, and scale align too neatly to dismiss out of hand. I have walked those Upper Peninsula sites. I have stood on Mackinac Island and looked across the water toward the old mining grounds. The place itself argues for industrial-scale extraction long before Columbus.

If copper moved from the Great Lakes to the Mediterranean, then knowledge and people moved as well. The megalithic temples of Malta—Ġgantija, Ħaġar Qim, Mnajdra, Tarxien—were raised between 3600 and 2500 BC. Local folklore has always claimed giants built them; the very name Ġgantija means “Giant’s Tower.” These structures predate the pyramids and Stonehenge. Their alignments, their scale, and the ritual deposits inside them point to a sophisticated religious system concerned with ancestors, fertility, and entities larger than ordinary men. At the same period, Hopewell culture in the Ohio Valley was constructing earthworks of staggering geometric precision. The Newark Earthworks, now a UNESCO site, are aligned to the 18.6-year lunar standstill cycle with an accuracy that matches or exceeds Stonehenge. The same lunar mathematics appear at High Bank Works near Chillicothe and at Serpent Mound. Either distant cultures independently arrived at identical astronomical solutions, or they shared information. Boats can cross oceans when sea levels are lower, as they were before the final melt of the ice sheets. Dreams, trance states, and psychedelic plants can also transmit knowledge. Shamans in Ohio and priests on Malta may have been speaking to the same non-human interlocutors.

This is a video from my son in law taken during a recent family trip. For context.

I do not romanticize the indigenous cultures of North America. The 1619 Project and its political descendants treat pre-Columbian peoples as perpetual victims whose every tragedy must be laid at the feet of European settlement. That framing is propaganda, not history. Tribes displaced other tribes. The Cherokee themselves carry traditions of the “Moon-Eyed People”—pale, nocturnal, possibly albino inhabitants they drove from the mountains before European contact. Cahokia, the great Mississippian city near modern St. Louis, practiced large-scale human sacrifice. At Mound 72, archaeologists found mass graves of young women, some still alive when buried, arranged in ritual order. These were not peaceful gardeners living in harmony with nature. They were complex societies with elites, enslaved people, and blood rituals aimed at contacting powers beyond the visible world.

The same pattern appears in the Windover Bog site near Titusville, Florida. Roughly eight thousand years ago, a community buried its dead in a peat pond. The anaerobic conditions preserved soft tissues, including brains, in nearly 100 individuals. Early reports described unusually large skeletal remains. DNA work suggested an Asian origin that does not match living Native American tribes. Then NAGPRA intervened. The remains were reburied. Further study became politically toxic. We are left with photographs, fragmentary reports, and the knowledge that a population of large-boned people lived on a coastline that is now underwater, their shoreline having retreated miles eastward as seas rose after the Younger Dryas. The same story repeats along the Gulf Coast and the drowned continental shelves of the world: previous human worlds now lie beneath forty or more feet of water.

In my own backyard, the Loveland Frogmen still appear in local memory. Three well-documented sightings in 1955 and 1972 occurred along the Little Miami River, precisely where Hopewell ritual sites once stood before neighborhoods and schools covered them. Police officers described bipedal, leathery, four-foot-tall creatures that stood upright and then fled toward the water. I have walked those banks. I do not claim the Frogmen are biological animals in the ordinary sense. I suggest they are the same class of non-human intelligence that shamans once summoned at the earthworks—entities that move through dimensions where time does not behave as we experience it. A call issued two thousand years ago can be answered in 1972. The beings arrive, see streetlights and police cars, panic, and retreat to the familiar river corridor. Crop circles, mound alignments, and stone circles may function as temporal markers—breadcrumbs left so travelers from outside linear time can locate themselves.

Graham Hancock’s Supernatural opened this door for many readers by documenting the global use of psychedelics in the birth of religion. The next step is obvious. If the visions are consistent across continents and millennia—serpents, flying craft, shape-shifting beings, instructions for building, planting, and navigating—then the source is not merely the human subconscious. It is an external intelligence that has been seeding, guiding, and sometimes exploiting humanity for thousands of years. Eric von Däniken saw the same pattern and attributed it to ancient astronauts. I think the reality is closer and older. These entities have never left. They operate in the background of history the way certain political factions operate in the background of governments—rarely seen, always present, shaping outcomes.

Wright-Patterson has studied recovered materials and biological remains for decades. The Kandahar giant, if the accounts are true, is only one more specimen on the shelf. Trump-era disclosures and subsequent War Department releases have edged the conversation into daylight. We are being told, carefully and incompletely, that non-human intelligence has violated our airspace and our sovereignty for a very long time. Immigration debates that ignore this dimension are incomplete. Sovereignty that stops at the water’s edge or the edge of the atmosphere is not sovereignty at all.

The Politics of Heaven gathers these threads. It argues that the biblical tradition represents a successful civilizational path precisely because it names the competing powers and places humanity under a single transcendent authority rather than under the shifting demands of local spirits and giants. Pagan and occult systems—whether Hopewell shamanism, Maltese temple cults, or the Crowleyite rituals that still echo in certain California circles—produce different outcomes. They open doors. What walks through those doors is rarely benevolent. The copper trade that may have ignited the Bronze Age, the lunar mathematics shared across an ocean, the giant bones reported in mounds from Ohio to Florida to the Near East, the frog-men that still surface along rivers once lined with ritual earthworks—all of it points to a single, continuous story. Non-human intelligence has been a political actor longer than any human empire.

I finished the manuscript after that week on the island. The noise of ordinary life had been far enough away that the pattern could finally lock into place. Alberino’s conversation with Rogan was not the beginning of the revelation; it was a public confirmation that the conversation itself had moved from the fringe to the center. The next five or ten years will force a reckoning with these older layers of history. Archaeologists must keep digging. The rest of us must be willing to read what they find without the ideological filters that have already buried too much evidence. The politics of heaven are not abstract theology. They are the oldest and most consequential politics of all.

Notes

1.  The Joe Rogan Experience episode featuring Timothy Alberino aired in mid-July 2026 and discussed the Kandahar giant narrative at length in its opening segment. The story has circulated in military and conspiracy circles since the mid-2000s; the Department of Defense has not released any official confirmation or physical evidence.

2.  On the scale of ancient copper extraction in the Lake Superior basin, see Susan R. Martin, Wonderful Power: The Story of Ancient Copper Working in the Lake Superior Basin (Detroit: Wayne State University Press, 1999). Estimates of total copper removed range from hundreds of thousands to over a million tons; mainstream archaeology maintains local use, while alternative researchers point to the absence of corresponding artifacts as evidence of export.

3.  For the lunar alignments of the Newark Earthworks, see Ray Hively and Robert Horn, “Geometry and Astronomy in Prehistoric Ohio,” Archaeoastronomy 4 (1982), and subsequent work by the same authors. The Octagon Earthworks track the 18.6-year major lunar standstill with high precision.

4.  Maltese temple chronology and folklore: David H. Trump, Malta: Prehistory and Temples (Malta: Midsea Books, 2002); UNESCO documentation on the Megalithic Temples of Malta. The name Ġgantija derives directly from the Maltese word for giant.

5.  Windover site: Glen H. Doran, ed., Windover: Multidisciplinary Investigations of an Early Archaic Florida Cemetery (Gainesville: University Press of Florida, 2002). DNA and morphological studies indicated that the population was not closely related to later Native American groups; NAGPRA repatriation limited further analysis.

6.  Cahokia Mound 72 sacrifices: Timothy R. Pauketat, Cahokia: Ancient America’s Great City on the Mississippi (New York: Viking, 2009); Melvin L. Fowler et al., The Mound 72 Area: Dedicated and Sacred Space in Early Cahokia (Illinois State Museum, 1999).

7.  The Ohio History Connection holds the Wray Figurine (Hopewell Shaman of Newark). It depicts a figure in bear regalia holding a severed human head and is widely interpreted as a transforming shaman.

8.  Cherokee traditions of the Moon-Eyed People appear in James Mooney, Myths of the Cherokee (Washington: Bureau of American Ethnology, 1900) and later ethnographic collections.

9.  Loveland Frogman primary accounts: police reports filed by Officers Ray Shockey and Mark Matthews, March 1972; earlier 1955 sighting reported in local newspapers and summarized in various cryptozoological compilations.

10.  Graham Hancock, Supernatural: Meetings with the Ancient Teachers of Mankind (New York: Disinformation, 2006) remains the most accessible survey of the global psychedelic-shamanic complex.

Select Bibliography

Alberino, Timothy. Birthright: The Coming Posthuman Apocalypse and the Usurpation of Adam’s Dominion on Planet Earth. Independently published, 2020.

Doran, Glen H., ed. Windover: Multidisciplinary Investigations of an Early Archaic Florida Cemetery. Gainesville: University Press of Florida, 2002.

Hancock, Graham. Supernatural: Meetings with the Ancient Teachers of Mankind. New York: Disinformation, 2006.

Hively, Ray, and Robert Horn. “Geometry and Astronomy in Prehistoric Ohio.” Archaeoastronomy 4 (1982): S1–S20.

Martin, Susan R. Wonderful Power: The Story of Ancient Copper Working in the Lake Superior Basin. Detroit: Wayne State University Press, 1999.

Mooney, James. Myths of the Cherokee. Washington: Bureau of American Ethnology, 1900.

Pauketat, Timothy R. Cahokia: Ancient America’s Great City on the Mississippi. New York: Viking, 2009.

Rich Hoffman

More about me

Click Here to Protect Yourself with Second Call Defense https://www.secondcalldefense.org/?affiliate=20707

About the Author: Rich Hoffman

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.

They Call Me Jonesy: The Night the Arena Roared and the Establishment Lost the Plot

I have been sitting with Sheriff Richard K. Jones’s book for about 24 hours now, turning the pages the way a man turns over an old photograph that still has the power to surprise him. They Call Me Jonesy: Let’s Get Real About Saving America is not a polished political memoir written by committee. It is the voice of a man who has spent a lifetime walking the same ground I have walked in Butler County, speaking the same language of family, order, and personal accountability that once held communities together before the experts decided those things were negotiable. Jones has always been the Sheriff who runs his office the way Andy Griffith ran Mayberry and Marshall Dillon ran Dodge City, with a healthy dose of Waffle House common sense thrown in for good measure. You show up, you tell the truth, you do the job, and you do not apologize for the results. That approach has kept Butler County safer than most places that spend three times the money and twice the consultants, and it is why so many of us who live here still call him simply Jones.

What kept pulling me back to the book was not the policy talk or the war stories about the jail, though those are solid enough. It was the cautionary tales about family and the slow corrosion of the values that once made a man accountable to his own house before he tried to run anyone else’s. Jones and I share a deep and permanent hatred of the drug culture that has hollowed out so many families in this county and across the country. We have both watched too many good people lose children, lose marriages, lose the simple ability to look their grandchildren in the eye without shame. He writes about those losses without the usual soft language of the therapeutic class. He writes like a man who has had to clean up the mess afterward. That kind of honesty is rare now, and it is the reason the book feels less like a campaign document and more like a dispatch from someone who has been on the wall for a long time and is finally willing to say what he has seen.

But the story that made me laugh out loud, the one that sent me straight back to October of 2016, is the one about the night he opened for Donald Trump at U.S. Bank Arena. I was there. Not in the sense that I was sitting in the same row or riding in the same car. I was backstage, working the edges of the same event, trying to find a quiet corner where I could take a conference call with people on the other side of the world while the whole building shook. And I watched the exchange Jones describes in the book unfold in real time.

It was Thursday, October 13, 2016. The Access Hollywood tape had dropped only six days earlier, on October 7, and the professional political class was still in full panic. Most of the Ohio Republican establishment had already decided Trump was finished. They had lined up behind Marco Rubio, Ted Cruz, or John Kasich, the local favorite who was still twisting arms for support even as the primary season was long over. Supporting Trump in those weeks was not the fashionable choice. It was the choice that got you labeled a crank, a risk, a man who did not understand how power actually worked. Senator George Lang, I, and a handful of others had been in that camp early. We had met Trump, sat with him, watched him operate before the primaries even heated up in Ohio. We knew the ground. Most of the smart people in the room did not.

Jones was one of the few who never flinched. By the time the campaign asked him to warm up the crowd at U.S. Bank Arena, the atmosphere was thick with the kind of nervous energy that only comes when the people in charge are not sure the candidate is going to survive the next news cycle. The director of the program that night wanted a script. He wanted to know exactly what the Sheriff was going to say. He wanted control. Jones looked at him the way he has looked at a thousand people who try to put a leash on him and said, essentially, that is not how I work. I talk from the hip. I have been talking all year. You tell me how long you need and I will fill the time. I do not need a teleprompter or your talking points.

I was standing close enough to hear the exchange while they were trying to get me upstairs to a box where I could take that overseas call. Giuliani was somewhere in the mix. The production people were frantic. Trump’s plane was still in the air. The arena was filling from the floor to the upper decks, and the noise was already starting to build. Jones went out there anyway. He did not have a prepared speech. He walked onto the stage and did the thing he has always done: he talked to the people the way a man talks to his neighbors when the subject is serious. Fifteen minutes turned into something closer to thirty. The crowd answered him the way Butler County has always answered him. They roared. From the high box where I finally closed the windows and tried to finish my call, Jones looked like a small figure on a distant stage, but the sound of that arena was impossible to shut out. I had the volume turned up on my headset and still could barely hear the people on the other end of the line. Part of me was irritated that my business meeting was being drowned out by a Sheriff who refused to stay on script. Most of me was very proud.

Trump claimed the crowd that night was 21,000, with thousands more outside who could not get in. Mike Pence put the number around 19,000 the next morning. The arena’s concert capacity sits somewhere in the neighborhood of 17,500, and some of the upper seats behind the stage were empty according to the reporters who were counting chairs instead of energy. The exact headcount is the kind of detail the media loves to argue about when they do not want to talk about what the crowd actually felt. What I saw from that box was a building packed tight enough that the noise had nowhere to go but up. People had not been paid to be there. They had not been bused in. They had decided that the Access Hollywood tape and the coordinated media effort to sink the candidate were not going to decide the election for them. Jones understood that before most of the professionals in the room did.

I have watched Jones make hard calls for more than twenty years. We have not always stood on the same side of every primary or every local fight. There have been nights when we were polite but cool because we were representing different candidates or different issues on the ballot. We have always found our way back to the common ground, because the common ground is larger than the temporary disagreements. Supporting Trump when it was still radioactive inside the Ohio Republican Party was one of those moments when the ground became visible. The same people who told us we were going to destroy our own political futures are now the ones who want their picture taken with the man. That is how these things usually go. The smart set picks the wrong horse for the wrong reasons, and then they rewrite the story after the race is over.

Jones has always had a gift for seeing through the fog. When Corey Lewandowski came through Ross’ Big Bull later, the first person he sought out was the same Sheriff who had refused to read from a script on a night when the campaign was still bleeding. That is the kind of quiet authority that does not show up on a résumé. It shows up when the building is full, and the professionals are nervous, and somebody still has to walk out there and speak without a net.

I recommend the book without reservation. Read the parts about family and the slow destruction of the old rules. Read the parts about the jail and the daily work of keeping order in a county that still believes order is possible. And read the part about that night at U.S. Bank Arena, because it captures something essential about the man. He is not a performer. He is not a consultant’s idea of a lawman. He is the product of a certain kind of American stubbornness that refuses to be managed, and on the nights when it matters most, that stubbornness turns out to be the smartest thing in the room.

I was proud of him that night. I am proud of him for putting the story down on paper without sanding off the edges. Some of us were right when it was expensive to be right. Ten years later, it is still a pleasure to remember it.

Footnotes

1.  Richard K. Jones, They Call Me Jonesy: Let’s Get Real About Saving America (publication details as available through standard retail channels, 2025–2026). The account of the U.S. Bank Arena appearance appears in the sections dealing with early Trump support and the political pressures of the 2016 general election campaign.

2.  The Access Hollywood recording was published by The Washington Post on October 7, 2016. See “Donald Trump recorded having extremely lewd conversation about women in 2005,” Washington Post, October 7, 2016.

3.  Attendance estimates for the October 13, 2016, rally at U.S. Bank Arena (now Heritage Bank Center) varied. Trump publicly claimed 21,000 inside with additional thousands outside; Mike Pence cited approximately 19,000 the following day. Contemporary reporting noted the arena’s concert configuration capacity near 17,500 and observed some empty upper-level seats. See “How many people attended Trump’s Cincy rally? No one seems to agree,” WCPO, October 13–14, 2016; and arena capacity data from Heritage Bank Center / U.S. Bank Arena historical records.

4.  Photographic and contemporaneous coverage confirming Sheriff Jones’s appearance as a speaker that evening can be found in the Cincinnati Enquirer photo gallery, “Trump supporters rally at U.S. Bank Arena,” October 13, 2016, and related local television reports from WCPO and WLWT.

5.  On the broader context of early Ohio support for Trump amid establishment resistance, see contemporaneous reporting on the positions of figures such as then-Senator Rob Portman, Governor John Kasich, and local Republican organizational dynamics in the weeks following the Access Hollywood release.

Selected Bibliography for Further Reading

Jones, Richard K. They Call Me Jonesy: Let’s Get Real About Saving America.

Fahrenthold, David A. “Trump recorded having extremely lewd conversation about women in 2005.” The Washington Post, October 7, 2016.

“How many people attended Trump’s Cincy rally?” WCPO 9 News, October 2016.

Heritage Bank Center (formerly U.S. Bank Arena) venue history and capacity documentation.

Rich Hoffman

More about me

Click Here to Protect Yourself with Second Call Defense https://www.secondcalldefense.org/?affiliate=20707

About the Author: Rich Hoffman

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.

The Frogman of Loveland: Down the Rabbit Hole to the Politics of Heaven and Magonia

I did not set out to become the UFO guy. I woke up asking practical questions about power, motivation, and politics—the same way I have solved engineering and organizational problems my entire career in aerospace and executive roles. Something was broken in our understanding of how the world actually works, and I wanted to fix it by following the evidence wherever it led. That path started with the Bible, the divine council, and the politics of heaven itself. It took me through anthropology, local Ohio archaeology along the Little Miami River valley I know so well, and straight into the work of Jacques Vallée. The synchronicity is very interesting.

When I began writing The Politics of Heaven, my goal was straightforward: to understand the motivations of the characters we pray to and interact with in scripture. The Bible is not a collection of moral fables; it is a chronicle of encounters with super-characters—angels, demons, principalities, powers, and the divine council. Job’s story alone shows Satan as a member of that council, maneuvering Yahweh into testing a loyal man. That is politics. Pure, raw politics. If we are going to engage with these forces through prayer, ritual, or culture, we had better know what they want. Human politics is not enough. We need to map the agendas of the non-human intelligences that have been shaping events from the beginning.

That line of inquiry naturally led me to anthropology. Sir James Frazer’s The Golden Bough remains one of my favorite books after years of reading it. It opened the door to how cultures worldwide have interacted with the spirit world—the “great spirit,” ancestors, and other intelligences. Modern anthropology grew out of that comparative study, but it largely stopped at human societies. It cataloged myths, rituals, and shamans without seriously asking whether the beings on the other side of those rituals had their own coherent politics, territories, and long-term strategies. I propose we need a new branch: an anthropology of non-human intelligence and its impact on human history, culture, and current events.

Living here in the Cincinnati area, with deep roots in Butler County and the river valleys, the evidence was literally under my feet and in my backyard. The Little Miami River corridor is thick with Hopewell-era ceremonial earthworks. Fort Ancient sits on a plateau overlooking the river, just a short distance from Loveland and Milford—3.5 miles of precisely engineered earthen walls enclosing roughly 100 acres, with documented astronomical alignments with the solstices and lunar standstills. It was not a fort in the military sense; it was a monumental ritual and observational complex. 

Further down the valley, in what is now Terrace Park, there once stood one of Hamilton County’s largest prehistoric earthworks—an enclosure of about 80 acres along the bluff above the Little Miami. In 1820, it was still visible, six feet high and twelve feet wide at the base. Today, homes, gardens, and part of a school sit atop it. Other mounds in the area were leveled for roads like Wooster Pike or disappeared under development. These were not random piles of dirt. They shared the same sophisticated geometry and mathematics seen at the great Newark Earthworks—precise circles, octagons, and alignments that encoded lunar cycles (the 18.6-year standstill), solar events, and what appears to be practical knowledge of π and equal-area constructions between squares and circles. 

Newark itself is staggering. The Great Circle and Octagon complex once sprawled over several square miles. Researchers like Ray Hively, Robert Horn, Bradley Lepper, and William Romain have documented alignments of breathtaking precision—every major lunar standstill direction embedded in the architecture when viewed over the local horizon. These were not defensive works or casual gathering places. They were cosmic engines, ritual machines designed to connect heaven and earth, time and space. Shamans almost certainly used them in altered states—likely with psychedelics or other techniques—to communicate with the spirit world. The geometry stripped away ordinary filters and tuned the participants to frequencies where non-human intelligences could interact. 

If we had not paved over so many of these sites with neighborhoods, roads, and golf courses, places like the Terrace Park earthwork and others around Milford would rank as world-heritage-level marvels alongside the pyramids or Stonehenge. The precision of their construction, the labor involved, and the astronomical knowledge encoded in them point to something far beyond ordinary tribal engineering. Either the Hopewell independently achieved mathematical and observational sophistication that rivals anything in the ancient world, or they were receiving information and instruction from intelligences that already understood these patterns.

That brings me to the frogman.

Just a few miles upstream and downstream from these lost or buried ceremonial centers along the Little Miami, people have been seeing something that does not fit ordinary biology. In 1955, a businessman near Loveland reported three or four humanoid figures, three to four feet tall, with leathery skin and frog- or lizard-like faces, gathered near a bridge or along the riverbank. One version mentions a wand-like object emitting sparks or light. In 1972, Loveland police officer Ray Shockey encountered a similar being on Riverside Drive near the old Totes boot factory and the river. It stood up in his headlights. His partner, Mark Mathews, later claimed to have shot one; decades afterward, he said it was a large tailless iguana that had escaped a pet owner and was living near warm factory pipes. The legend persisted anyway—scrape marks on guardrails, a creature climbing over or under them and vanishing into the water. In 2016, near Lake Isabella (right across from Indian Hill and close to the old Terrace Park area), Pokémon Go players reported seeing a large, frog-like figure standing on its hind legs. 

My family has turned the Loveland Frogman into a running joke with the grandkids. “Let’s go catch a frogman tonight down by the river.” It is fifteen minutes from the house. We laugh, but the pattern is hard to ignore. These sightings cluster in the exact river corridor where major Hopewell ritual sites once stood—sites now largely erased by modern development. The beings show up looking for something that is no longer there: the shamans, the rituals, the precise geometric invitations that once opened doors between worlds. They arrive a couple of thousand years too late or too early, stepping over guardrails on Kemper Road or near Lake Isabella, still drawn to the old power spots along the Little Miami.

This is where Jacques Vallée enters the story through pure synchronicity. While sharing early drafts of The Politics of Heaven with agents, publishers, and consultants, multiple people independently told me the same thing: “You sound like Jacques Vallée. You need to read Passport to Magonia.” I had avoided deep dives into UFO literature because I did not want to be labeled the UFO guy. I knew Vallée had consulted on Close Encounters of the Third Kind, but I had not read his work. When the book arrived from Amazon the next day—waiting at a distribution center as if it had been pre-positioned—I opened it and immediately recognized the territory.

Vallée’s central argument in Passport to Magonia (1969) is that modern UFO occupants are not new. They are the fairies, elves, sylphs, demons, angels, and aerial beings of folklore repackaged for a technological age. He draws on medieval accounts of ships from Magonia—a legendary realm in the clouds whose sailors collected grain knocked down by storms—and shows the same encounter structure repeating across centuries: aerial craft, non-human entities, interaction (sometimes seductive or revelatory, sometimes disturbing), and departure. The beings adapt their appearance and story to the expectations of the witnesses. They leave physical traces but behave in ways that violate the physics implied by their appearance. They operate as a control system or an influence mechanism, interacting with human consciousness over time. 

Magonia, in Vallée’s reading, functions like a rival sovereignty—a political order operating just outside or alongside our dimensional reality. That matched exactly what my research into the divine council and biblical politics had already led me to conclude independently. These are not simple visitors from another planet dropping in for disclosure or friendly ET chats. They are ultra-terrestrials or interdimensional intelligences with their own agendas, territories, and long game. They have been shaping human culture, religion, and politics for millennia—sometimes as gods or angels, sometimes as tricksters or tormentors. The Hopewell geometers and shamans were engaging them through precise ritual architecture. The frogman sightings suggest they still patrol the old contact zones.

I am not claiming every sighting is profound. Some are misidentifications or hoaxes. But the pattern—ancient ceremonial precision along the same rivers where cryptid activity persists, the synchronicity of arriving at Vallée’s conclusions through biblical and political inquiry, the consistent folklore structure across cultures—demands serious attention. Steven Spielberg captured a sanitized version in Close Encounters and E.T. The cute, friendly aliens who want to take us for a ride or phone home. The real record includes missing time, abductions, trauma, and manipulation. Vallée documented the disturbing side; mainstream disclosure narratives often soften it.

Understanding their politics matters. If these intelligences have motivations—territorial, informational, or influence-based—then treating them as either nonexistent or purely benevolent is a form of strategic blindness. Just as we map human political actors, we need to map theirs. The Bible already does some of that work. Anthropology and archaeology can do more if we stop pretending the “spirit world” was only a psychological projection. The evidence from Newark, Fort Ancient, the lost mounds of Terrace Park and Milford, the persistent frogman activity, and Vallée’s comparative folklore all point in the same direction: non-human intelligences have been here, interacting with us, and they have their own order.

I did not chase this rabbit hole for fame or money. There is little of either in the following evidence, this far outside the box. I followed it because the questions were honest and the evidence was insistent. The Politics of Heaven is the result—a treasure hunt through scripture, history, archaeology, and personal experience that refuses to stop at comfortable boundaries. The synchronicity with Vallée’s work was not a coincidence; it was confirmation that the evidence converges.

We are long past the point where we can afford to dismiss these patterns as mere folklore or swamp gas. The beings that built—or inspired—the precise geometries of the Hopewell earthworks, that still appear along the same rivers in forms adapted to our expectations, and that the Bible chronicles as members of a divine council with political agency, are operating with agendas. Mapping those agendas is not a conspiracy theory. It is the next necessary step in anthropology, political strategy, and honest theology.

The frogman is still out there, or something like him. The old sites are still under the neighborhoods. And the politics of heaven—and of Magonia—continue whether we pay attention or not.

Footnotes (selected key references; full bibliography follows):

1.  Jacques Vallée, Passport to Magonia: From Folklore to Flying Saucers (1969; various editions). Core thesis on continuity between UFO occupants and historical aerial beings/fairies from Magonia and similar traditions.

2.  Reports on Loveland Frogman: Singular Fortean Society coverage of 1972 officer sightings (Shockey/Mathews); WCPO 2016 interview with Mathews identifying the shot creature as a large iguana; 1955 Stringfield report of businessman sighting near Loveland/Little Miami bridges; 2016 Pokémon Go sighting near Lake Isabella.

3.  Terrace Park earthwork: Historical Society of Terrace Park records noting a large ~80-acre enclosure visible into the 19th/20th century, now largely covered by development, homes, and school grounds—other local mounds destroyed by road construction.

4.  Fort Ancient: Descriptions of hilltop enclosure overlooking Little Miami River, ~3.5 miles of walls, astronomical alignments (solstice, lunar). See National Park Service and archaeological summaries.

5.  Newark Earthworks geometry and astronomy: Foundational work by Ray Hively and Robert Horn (1982 onward) on lunar standstill alignments in the Octagon; Bradley Lepper and William Romain on geometry, “squaring the circle” relations, cosmic/ritual function, pilgrimage center aspects. UNESCO World Heritage designation for Hopewell Ceremonial Earthworks (2023) includes several Ohio sites.

6.  Hopewell culture context: Widespread ceremonial earthworks across Ohio river valleys (Scioto, Little Miami, etc.), ~200 BCE–500 CE, advanced mathematics, astronomy, trade, likely shamanic ritual use of geometry and altered states. Many sites were lost to agriculture and urban development.

7.  Biblical references: Job (divine council politics, Satan as a member testing Yahweh’s servant); broader Enochic and prophetic traditions on principalities, powers, and heavenly politics.

8.  Frazer, James George. The Golden Bough (various editions). Foundational comparative study of myth, ritual, and interaction with spirit/great spirit across cultures; inspiration for expanded anthropology.

Bibliography (selected; expands on footnotes for depth):

•  Vallée, Jacques. Passport to Magonia.

•  Hively, Ray, and Robert Horn. “Geometry and Astronomy in Prehistoric Ohio.” Journal for the History of Astronomy: Archaeoastronomy Supplement (1982 and subsequent papers).

•  Lepper, Bradley T. Multiple works on Newark Earthworks as ceremonial landscape, pilgrimage center, and geometric/astronomical achievement.

•  Romain, William F. Works on Hopewell geometry, astronomy, cosmology, and Fort Ancient.

•  Squier, Ephraim George, and Edwin Hamilton Davis. Ancient Monuments of the Mississippi Valley (1848). Foundational survey including Ohio earthworks.

•  Historical Society of Terrace Park records on local prehistoric earthworks.

•  Singular Fortean Society, WCPO, and contemporary newspaper accounts of Loveland Frogman incidents (1955, 1972, 2016).

•  National Park Service and Ohio History Connection materials on Fort Ancient and Hopewell sites.

•  Frazer, James George. The Golden Bough.

•  Biblical texts (Job, Enoch traditions, references to divine council and principalities).

Rich Hoffman

More about me

Click Here to Protect Yourself with Second Call Defense https://www.secondcalldefense.org/?affiliate=20707

About the Author: Rich Hoffman

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.