The lockdowns in Ohio during the COVID era pulled back the curtain on something many of us had sensed for years but hadn’t seen so clearly exposed: the dangers of unchecked corporate power when it collides with government emergency authority. My beautiful wife and I talked about this often during those uncertain months, watching how the rules seemed to bend one way for the big players and another for the families and small operators trying to hold things together in our community around Liberty Township and the Great Miami River valley. What started as measures to slow the spread of the virus quickly revealed deeper structural problems, where large corporations could absorb shocks, leverage connections, and even come out stronger on the other side, while independent businesses in places like Butler County and around Middletown faced closures, mounting debt, layoffs, and permanent scars that rippled through families, local tax bases, school levies, and the very idea of self-reliant American enterprise. We saw neighbors who had built lives through hard work and discipline suddenly staring at empty parking lots and “closed indefinitely” signs, wondering why the system that preached fairness seemed rigged toward scale and influence.
My wife has a way of cutting through the noise with clear-eyed observations born from years of raising our family and navigating real-world responsibilities together. She often noted how the lockdowns exposed the fragility of depending too heavily on distant corporate structures rather than local, accountable enterprise. We saw it in the way shutdown orders hit hardest on restaurants, retail shops, small manufacturers, service providers, and family-oriented spots like amusement venues and community gathering places that define so much of Ohio’s character. Large national chains with deep pockets, diversified revenue streams, sophisticated logistics, and teams dedicated to government relations could pivot to curbside or delivery models, secure Paycheck Protection Program funds with fewer hurdles in practice, lobby for favorable treatments, or weather the storm with cash reserves built from years of market dominance. Smaller independent operations, the ones run by neighbors who know their customers by name and pour personal savings and sweat equity into every decision, lacked those buffers. Supply chain disruptions hit them especially hard—big corporations with global reach and negotiating power could reroute shipments or stockpile inventory, but local suppliers and Main Street businesses absorbed the full force of delays, shortages, and skyrocketing costs that eroded margins already thinned by months of restricted operations.
In our conversations, my wife and I reflected on how this wasn’t mere bad luck or an unavoidable consequence of a novel virus. It was the predictable outcome of policy choices that favored entities with political access and financial scale over adaptability, personal responsibility, and community roots. We recalled stories from friends and local business owners—people we’ve known through years of involvement in Butler County events, schools, and youth activities—who had invested everything into their ventures only to watch restrictions drag on while corporate competitors maintained some form of continuity or found creative compliance paths. Data from the period bears this out: smaller establishments, particularly those with fewer than 50 employees, faced disproportionately high risks of temporary and permanent closures, especially in in-person sectors like hospitality and retail. Employment losses hit low-wage workers in these businesses hardest and persisted longer, creating a V-shaped recovery for some high-income or large-firm segments but a much more protracted struggle for the backbone of local economies.
The aftermath only amplified these imbalances and made the consolidation trend impossible to ignore. In sectors like entertainment and manufacturing, the cumulative pressure from lost revenue, uncertainty, and uneven recovery pushed waves of mergers and acquisitions that consolidated power into even larger entities. Cedar Fair’s flagship operations in Ohio, already contending with seasonal vulnerabilities, weather dependencies, and prolonged capacity limits from public health orders, became part of larger combinations that promised operational synergies, expanded geographic footprints, and improved access to capital markets for future investments. On paper, such deals highlight efficiency gains and resilience against future shocks, but in practice they often translate to fewer independent decision-makers attuned to local conditions, strategic choices driven by distant boards and quarterly metrics, and a gradual shift toward institutional ownership that prioritizes shareholder returns over the kind of patient, community-embedded stewardship that built iconic Ohio attractions.
Similar patterns unfolded across other key industries. Ohio’s manufacturing sector, vital to aerospace, automotive suppliers, and industrial production in areas like Middletown, saw accelerated M&A activity as smaller firms struggled with disrupted supply lines and labor shortages while larger players leveraged balance sheets and government programs to consolidate market share. Banking and healthcare followed suit, with regional players absorbed into bigger institutions better equipped to handle regulatory compliance costs and capital requirements heightened by the crisis. Media and retail consolidation further concentrated influence over information and consumer access. Private equity firms and asset managers, flush with capital, moved in on distressed or weakened assets, reshaping ownership landscapes in ways that often reduced local control and diversified economic decision-making. My wife would remark during our evening discussions how this shift erodes the distributed resilience that comes from many independent actors solving problems in their own backyards, replacing it with centralized systems more prone to single points of failure.
This growing concentration of corporate power carries profound dangers for economic mobility, innovation, and the broader culture of self-mastery. When a handful of large entities dominate supply chains, capital allocation, and policy influence, incentives naturally tilt toward preserving existing advantages rather than fostering the disruptive, bottom-up creativity that has always powered American progress. Entrepreneurial organizations and privately held family businesses operate with direct skin in the game—they adapt quickly because survival depends on it, rewarding discipline, foresight, and the willingness to impose order on chaos. Bureaucratic corporate giants, protected by layers of management, diversified risks, and access to Washington and Columbus corridors, more often prioritize compliance, risk aversion, and entrenchment. They shape regulations and emergency responses in ways that inadvertently—or sometimes deliberately—raise barriers for smaller entrants. During the lockdowns, this dynamic became visible in how “essential” classifications and aid distribution sometimes tracked lines of influence, leaving truly independent operators to navigate disproportionate burdens without equivalent advocacy.
Government support initiatives, meant as lifelines, frequently highlighted another layer of the problem. While in theory it provided necessary liquidity, implementation favored those with professional grant writers, established banking relationships, and lobbying sophistication. Many small businesses received delayed or insufficient help, only to face a cliff when programs wound down around 2021-2022, contributing to a later spike in exits. Broader economic analyses confirmed that small-firm survival and revenue recovery lagged in hard-hit sectors, even as some larger corporations reported record profits or made strategic acquisitions amid the turmoil. In Ohio, where survival rates for certain 2019 cohorts compared favorably to national averages thanks to the tenacity of local entrepreneurs, the pandemic still exposed vulnerabilities: a reliance on just-in-time global supply models and concentrated corporate customers left many suppliers exposed when big firms tightened belts or shifted priorities.
My wife captured the human dimension perfectly in our ongoing talks. This wasn’t merely an economic story; it touched the erosion of the cultural fabric that values individual agency, intergenerational knowledge transfer, family enterprise, and community strength over abstract efficiency metrics. We witnessed families in our area—friends from school events, shooting sports fundraisers, and church circles—weighing impossible choices between keeping the doors open and walking away to protect their households. Meanwhile, distant corporate boards and institutional investors calculated portfolio impacts and synergy targets with detachment. The long-term consequences for wealth creation and genuine mobility worry me deeply. Capital markets and private equity structures often reward financial engineering, scale, and short-term returns, but they can crowd out the patient, values-driven organizations that distribute opportunity more broadly and build lasting local wealth. Supply chain lessons from the era should have driven a renewed emphasis on redundancy and diversified ownership; instead, recovery frequently accelerated the very consolidation that heightens systemic risks.
In Ohio’s context—with its rich manufacturing heritage, agricultural foundations, aerospace strengths, and regional attractions like those tied to Cedar Fair—the dangers become especially clear. Over-reliance on a few dominant players leaves communities and the state exposed to future disruptions, whether from another health crisis, a regulatory shift, a trade conflict, or an economic downturn. When corporate power concentrates alongside expansive government emergency authority, the result is a form of soft centralization that undermines the dispersed decision-making and personal responsibility essential to a free and prosperous society. We’ve seen echoes of this in other areas of policy influence, where large interests shape outcomes on taxes, regulations, and incentives in ways that disadvantage smaller competitors. My wife and I have always emphasized to our daughters and grandchildren the importance of building resilience through direct experience—whether troubleshooting model rockets on windy days, learning mechanical skills, or understanding history and spiritual foundations that warn against over-centralized power.
The lockdowns served as a profound stress test for these principles. They revealed how fragile local economies become when corporate structures grow too dominant, lacking sufficient counterweights from competition, local ownership, and a cultural emphasis on self-reliance. Small businesses didn’t just suffer temporary revenue losses; many lost irreplaceable ground in a playing field tilted toward those positioned to endure or capitalize on the chaos. Rebuilding stronger requires more than recovery spending or new programs. It demands a cultural and policy renewal that actively prioritizes dispersed economic power, reduces barriers for independent enterprise, scrutinizes consolidation for its community costs, and reinforces the virtues of discipline and moral agency that have sustained families like ours through generations. My beautiful wife and I carry these observations forward daily, rooted in the conviction that real strength and enduring prosperity emerge from the ground up—from individuals and families imposing order, building legacies, and refusing to cede agency to distant powers—rather than from ever-larger corporate edifices that too often leave ordinary communities to shoulder the heaviest burdens when crises strike. This is the hard-earned lesson from Ohio’s experience, one we hope will inform wiser choices ahead to preserve the opportunities our children and grandchildren deserve.
Footnotes
1. Documentation of Ohio COVID business orders and recovery challenges (Ballotpedia, state reports).
2. Heterogeneous economic impacts from private sector data (Opportunity Insights).
3. Early Ohio small business closure and economic damage reports.
4. Cedar Fair/Six Flags merger details and post-pandemic industry context.
5. Ohio manufacturing and industrial M&A activity trends.
6. Studies on small vs. large firm exits, survival, and employment during/after the pandemic.
7. Analyses of essential business designations and policy influence.
8. JPMorgan Chase Institute, BLS, and state survival rate data.
9. Research on capacity restrictions, spillovers, and long-term business dynamics.
10. Broader patterns in consolidation, capital markets, and incentive effects.
Rich Hoffman is an author, political consultant, and strategic advisor based in Cincinnati, Ohio, and the creator of The Politics of Heaven—a unique framework that connects biblical theology, ancient history, and modern power structures to explain how moral alignment and spiritual forces shape global events. Blending real-world political experience with deep research into archaeology, UFO phenomena, and suppressed historical narratives, Hoffman offers compelling commentary on topics ranging from ancient civilizations and the Dead Sea Scrolls to modern populist movements, paranormal continuity, and leadership strategy in chaotic environments. As the author of The Gunfighter’s Guide to Business and the forthcoming Politics of Heaven, he brings a grounded yet provocative voice to media discussions, supported by firsthand experiences and a cross-disciplinary approach that bridges science, history, and theology. For interviews, speaking engagements, or expert analysis, visit richhoffmanbooks.com or contact directly via phone at 513-307-5815 or email at rhoffman@richhoffmanbooks.com. If you’ve seen the movie, Disclosure Day and want to talk about it and the implications of Presidnet Trump’s UAP disclosures, let me know and we can bring some color to your coverage. https://richhoffmanbooks.com/media-inquiries-broadcast-topics-and-contact-info/?frame-nonce=ad51e7ecba I do have a firsthand UFO encounter to discuss.
I’ve spent a good portion of my life studying the patterns of human behavior, the currents of history, and the undercurrents of power that most people never bother to examine deeply. It’s not because I’m some oracle with a crystal ball, but because I’ve immersed myself in the totality of human endeavor—ancient texts, biblical archaeology, philosophy from Nietzsche to the gunfighter ethos of self-reliance, and the hard lessons from real-world politics and business. That perspective has given me an edge in seeing where things are headed long before the crowd catches up. And right now, as we sit here in 2026 watching outright communists and their fellow travelers gain traction in elections across the country, including right here in Ohio, I can’t help but chuckle and say what I’ve said so many times before: I told you so.
It’s astonishing, really, how quickly people forget—or choose to ignore—the warnings. Just the other day, I was flipping through Fox News and saw Jesse Watters, Laura Ingraham, and even Greg Gutfeld on Gutfeld! Looking somewhat bewildered by the state of things. They’re grappling with the radical left’s influence, the populism that Bernie Sanders tapped into and figures like Alexandria Ocasio-Cortez represent, all while trying to navigate corporate media structures that prefer softball topics over hard truths. It’s the same crowd that, more than a decade ago, was all too eager to sideline voices like mine when I dared to call out the creeping socialism in public sector unions, education, and the broader culture. Back then, during the Tea Party era and around 2012, the orthodox establishment thought they could stuff the genie back in the bottle and return to the comfortable George W. Bush days of controlled opposition. They were wrong, and history has proven it.
Let me take you back to those days, because the personal stories provide the color and context that make this more than just abstract political theory. Over a decade ago, I was a frequent guest on radio shows, including weekday slots from 9 to 12 and weekend mornings on platforms like the Darryl Park show, reaching millions. Clear Channel (now iHeartMedia) had higher-ups who would pull me aside or call after my segments. “Rich,” they’d say, “you’re talking about socialism and communism in the public schools and unions—that’s too extreme. Communism is a bad word. You’re upsetting people.” They didn’t see the harm in the rising costs of labor in public education or in the influence of teachers’ unions funded by taxpayer money. I was in the extreme minority pushing back.
The Cincinnati Enquirer even came out to my house for an exposé. They thought my approach to political campaigning was crazy—cracking bullwhips with targets, demonstrating precision, discipline, and the willingness to stand apart from the crowd. My family history with whips as tools of mastery in rural Kentucky informed that symbolism: it’s about imposing will on chaos, not violence. But to them, it was a spectacle. I knew better. Human nature responds to symbols of strength and self-mastery. People sense authenticity. That’s why my message resonated even as the gatekeepers tried to shut it down.
I remember one particular push around public sector unions. John Kasich’s administration in Ohio dealt with reforms, but the backlash was fierce. I argued then, as I do now, that public unions should not be funded with taxpayer dollars in ways that entrench political power at the expense of the very people paying the bills. Unions affiliated with progressive causes, pushing agendas that bleed into classrooms—confiscatory property taxes funding Marxist-influenced education. It wasn’t popular. People told me I was making enemies, that “a lot of people make money off that chaos.” In 2012, things didn’t go well for those reforms in some places, and suddenly I was being pushed aside as an advisor or voice worth listening to. New forces were taking over, they thought. But I’ve seen this cycle many times in my life.
Fast forward, and here we are. Trump’s movement exposed the rot; MAGA became the populist force on the right, while the left’s version coalesced around Sanders and then more radical figures. They tried to gloss it over with Schumer and Pelosi types, promoting AOC as the face of left-wing populism. In Ohio, we see echoes in candidates like Amy Acton, the former health director now running as a Democrat for governor against Vivek Ramaswamy. People are asking, “Is this who we are?” Yes, it is the natural evolution when you let structures rot from within.
Around that time of trouble with Clear Channel, I didn’t care much about staying in the corporate fold. They offered me slots on stations like in Ann Arbor, Michigan, but I wanted freedom. Private ownership was already being gobbled up, a pattern tied to larger centralizing forces. Instead, I joined Matt Clark on his radio show in Michigan—around 2013-2014—and we read the planks of the Communist Manifesto on air. I hadn’t even heard of The Naked Communist by W. Cleon Skousen at first, but once I dug in, it was revelatory. Skousen’s 1958 book distills communist strategy: infiltrating institutions, undermining culture, using education as a weapon. We laid it out on air, and it hit hard because it mirrored what was happening.
The Communist Manifesto by Marx and Engels outlines transitional measures that sound eerily familiar: abolition of private property in land, heavy progressive income taxes, centralization of credit, free public education (with a specific ideological bent), and more. Skousen expanded on how these were being advanced not through overt revolution but gradual infiltration—especially post-WWII, through the New Deal era, the 1960s counterculture, and into public schools via the Department of Education created in the late 1970s. I’ve been railing against this for decades: property taxes as confiscation of wealth to fund socialist indoctrination. Drop your kids off for “babysitting” while they absorb attitudes hostile to capitalism, family, and individual liberty.
Look at the evidence. Public sector unions grew massively, wielding power through collective bargaining that influences policy far beyond wages. In Ohio, the 2011 battles over Senate Bill 5 highlighted the tensions. Critics called reforms anti-worker; supporters saw them as protecting taxpayers. The long-term effect? Generations raised on these ideas are voting for policies that expand government control. We see it in New York and Portland, and in attempts here in Ohio. Soccer, as I’ve joked, is a socialist game—low scores, penalizing individual excellence, team dependency. Contrast that with American football: capitalism, specialization, big plays rewarding talent and strategy. Little cultural elements seep in, shaping mindsets.
Fox News and corporate media during the Trump exile period played a role, too. When they thought he was done, they pivoted to DeSantis and conventional Republicans, hoping to normalize. Many in the media wanted less politics, more sports, grilling hot dogs—anything to avoid offending advertisers. Truth-telling took a backseat to revenue. I warned them. The corporate structure favors controlled narratives. But voters rejected it. Two terms of Trump, ongoing cultural shifts, and now the chickens coming home to roost.
My own journey informs this. I’ve worked since age 12, from manual labor to aerospace executive. I’ve seen power operate in the shadows—from Cincinnati’s riverfront politics in the 1990s and interactions with figures across the aisle to insights from organized networks where coded signals and plausible deniability ruled. Ethics kept me straight: sober, honest, observant. That front-row seat to how establishments maintain control taught me not to let others define my value. I don’t give people power over me through consensus or popularity contests. That’s partly the Overman ethos—imposing will on circumstances—resilience over victimhood.
People ridiculed me for talking about communism in schools or cultural Marxism. “Conspiracy theory!” they said. Yet here we are, with Marxist ideas normalized in curricula, DEI initiatives, attacks on private property, and big government solutions. The Naked Communist warned of this infiltration decades ago. Skousen detailed 45 goals, many of which involved media, education, and the weakening of moral foundations. We’ve seen music shift from 1950s-80s family themes to hedonism and occult influences, eroding values. Public schools, funded by confiscated wealth, became transmission belts for these ideas.
I’ve always offered help sincerely—free advice from decades of study—out of a desire to strengthen families and communities. But many prefer scapegoats and the blame game. They sidelined voices like mine, thinking they could manage the narrative. When lives or policies fall apart, I don’t gloat maliciously, but there is satisfaction in the “I told you so.” It’s not personal profit; it’s validation of studying reality over wishful thinking. In business, politics, family—I’ve seen patterns repeat. Warnings about the socialist/Marxist wave, public unions, and education weren’t new; roots trace to the 1930s Red Decade, FDR’s expansions, and post-war shifts.
Now, with elections looming, including Ohio’s gubernatorial race, the question is whether people will learn. Vivek Ramaswamy represents pro-capitalist, America First energy—make money, innovate, don’t apologize. Opponents tap proletarian resentment: hate the rich, use government to redistribute. This is the apocalypse of learned helplessness versus the gunfighter spirit of self-mastery.
My upcoming book, The Politics of Heaven, delves deeper into these spiritual and historical dimensions—biblical conspiracies, giants, divine rebellion, spiritual warfare manifesting in earthly power struggles. It’s a treasure hunt through history showing how anti-human forces operate. Sharing the manuscript with serious readers has been encouraging. It ties ancient insights to modern battles, urging resilience rooted in faith and truth.
As we recently celebrated the Fourth of July—fireworks, patriotism, soccer matches rallying some—it’s a reminder of what’s at stake. American exceptionalism isn’t compatible with the collectivist mindset. I’ve withdrawn from chasing those who won’t listen; it’s their choice to run into the wall. But for those paying attention, the lessons are clear. Study the sources, question the structures, reject the slow poison.
In the end, my reputation has held because I base decisions on evidence and human nature, not fleeting trends. Whether it’s aliens and UAP disclosure (topics I’ve discussed for years, tying into ancient histories) or the communist undercurrents, time vindicates. People may owe apologies in 20 years, but I won’t hold my breath. The age of “I told you so” is here, not for ego, but as a hard-earned lesson: listen to those who’ve studied the long game, or choke on the consequences. Family, faith, self-reliance—these endure. Everything else is noise.
Footnotes
1. Observations on current Ohio politics and candidates.
2. Personal radio experiences and Clear Channel interactions.
3. W. Cleon Skousen, The Naked Communist (1958).
4. Karl Marx and Friedrich Engels, The Communist Manifesto (1848).
5. Coverage of Ohio public sector union debates, e.g., 2011 reforms.
Bibliography
• Skousen, W. Cleon. The Naked Communist. Ensign Publishing, 1958.
• Marx, Karl, and Friedrich Engels. The Communist Manifesto. 1848.
• Various news sources on Ohio elections 2026 and historical union battles.
• Personal archives and observations from radio, politics, and aerospace career.
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.
Human history may not merely be the history of humans interacting with one another. It may also be the history of humanity interacting with forms of intelligence that are perceived through altered states, religious experiences, visions, dreams, shamanic practices, meditation, ritual, and perhaps other mechanisms not yet fully understood.
I know this all sounds pretty crazy to a lot of people. But that’s only because the truth has been buried under layers of official stories, political correctness, and institutional pressure for a very long time. I didn’t want to be that guy—the one who connects the dots between ancient Ohio earthworks, strange artifacts that don’t fit the narrative, non-human intelligence, and the spiritual forces that have been pulling strings on human politics since the beginning. As an aerospace executive who has spent decades managing complex programs, dealing with real-world engineering challenges, and advising on politics, I would much rather focus on more profitable and straightforward work. But here I am, sitting in front of the evidence, realizing I have to write this book, The Politics of Heaven, because the journey has pulled me in too deep to ignore.
A few weeks ago, my oldest daughter took a photograph of me at the Johnson-Humrickhouse Museum in Coshocton, Ohio. I was sitting right in front of the Newark Holy Stones. She’s a professional photographer, and she knows how to capture more than just an image—she captures the moment when someone is wrestling with something big. In that photo, you can see it on my face. I didn’t want this. I didn’t ask for it. But as I sat there looking at those stones found by surveyor David Wyrick in the 1860s, considering everything I’ve seen in my travels, my reading, and my own experiences, I knew I had to push forward. This book isn’t just about ancient mounds in Ohio. It’s about the real power behind human history—what the Bible calls spiritual warfare, what modern disclosures call UAP or non-human intelligence, and how those forces have shaped politics, culture, and power on this planet for thousands of years.
Let me start with the Shaman of Newark, that remarkable little stone figurine found in the Newark Earthworks. It’s a small carving, often called the Wray Figurine, depicting a figure in bear regalia—a bear head as a headdress, bear paws on the hands—holding a severed human head in its lap. It was discovered in 1881 near one of the burial mounds at the Great Circle. Archaeologists usually describe it as a shaman in the middle of a transformation ritual, tapping into animal spirits for power. That interpretation makes sense on one level, but it also feels like it’s missing something deeper. Why a severed head? What kind of ceremony or understanding of life, death, and power does that represent? In a culture that built some of the most sophisticated geometric earthworks in the ancient world—the Octagon, the Great Circle, the precise lunar alignments at Newark—this wasn’t primitive superstition. These people had knowledge. They had mathematics. They had a worldview that saw connections among the earth, the sky, and forces beyond the material world.
John Hancock, the architect and author who played a major role in securing the Ohio Hopewell sites’ designation as UNESCO World Heritage Sites, has done excellent work examining these mounds with fresh eyes. I met him at Fort Ancient after grabbing his book at the Newark visitors center. As a retired professor from the University of Cincinnati, he approaches the earthworks as architecture—with intentional design, astronomical alignments, and ceremonial precision. Listening to him speak and reading his travel guide Ancient Ohio, you start to see these sites not as random piles of dirt but as massive, planned expressions of a sophisticated culture. The Newark Earthworks alone cover an enormous area with geometric perfection that still impresses today. These weren’t built by people who didn’t understand the world. They were building something that reflected their understanding of cosmic order.
But here’s where it gets uncomfortable for the official narrative. Right alongside these sites, we have artifacts such as the Newark Holy Stones—the Decalogue Stone, with what appears to be a condensed version of the Ten Commandments in ancient Hebrew, the Keystone, and others found by David Wyrick in the 1860s. The mainstream view is that they are hoaxes, planted to push a pro-Christian or anti-indigenous narrative during the Civil War era. David Wyrick’s life was ruined over it; he died in 1864 from an opium overdose after being accused of fraud. The museum now frames them squarely in the context of 19th-century politics, abolitionism, and efforts to undermine Native claims to the land.
I get why that story is convenient. But it’s also too neat. Why go to all that trouble to carve intricate Hebrew inscriptions if it was just a hoax? And why do similar mysterious tablets keep showing up in Adena and Hopewell contexts—the Cincinnati Tablet, the Wilmington Tablet? The Wilmington Tablet, found in Ohio, has markings that some see as reminiscent of Olmec designs from far away in Mexico. The Cincinnati Tablet was pulled from display at the Cincinnati Museum Center, in part due to NAGPRA sensitivities. These aren’t isolated oddities. They point to long-distance travel and cultural exchange that the standard timeline struggles to explain.
We already know the Hopewell were master traders. They brought copper from the Lake Superior mines hundreds of miles away—mines that some evidence suggests were worked as far back as 5,000 BC or earlier. They hauled obsidian from Wyoming, mica from the Appalachians. If they could do that, why is it so unthinkable that ideas, artifacts, or even people moved along the Mississippi River system and the Gulf to places like the Olmec heartland? The dismissal feels less like science and more like an effort to protect a preferred story. And that story gets even more protected when NAGPRA kicks in, repatriating remains and limiting study of artifacts that might challenge the narrative of continuous indigenous occupation by specific modern tribes.
The Shawnee, for example, have a connection to this region, but they weren’t here continuously for thousands of years. They returned to the Miami Valley in the 1700s after being displaced. Yet modern politics treats them and other tribes as the unquestioned inheritors of everything Adena and Hopewell, giving them influence over what gets displayed or studied. This isn’t respect for evidence; it’s politics overriding archaeology. We’ve talked about this before—the Windover bog people in Florida, from 8,000 years ago, whose DNA doesn’t neatly match that of later tribes. Early populations were more diverse. The idea of unbroken cultural continuity from the mounds to today’s tribes is convenient for land claims and repatriation, but the physical record tells a more complicated story.
This brings me to the bigger question at the heart of The Politics of Heaven: What are the politics of Satan? Is he a Democrat? A Republican? Or something else entirely—something that operates above and behind human parties?
I see history through the lens of spiritual warfare, as described in Ephesians 6:12—“For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” The ancient world was full of accounts of gods, giants, watchers, and interactions with non-human beings. The Book of Enoch, the Dead Sea Scrolls, biblical references to Nephilim—these aren’t fairy tales. They describe real influences on human civilization. The mounds, the alignments, the shamanic figures—they may reflect attempts to tap into or negotiate with those forces.
Modern UAP disclosures add another layer. The government has admitted to encounters with craft and beings that defy our physics. Reports of multiple species interacting with humanity. If that’s true—and the evidence is mounting—then humanity has never had full sovereignty. There has always been an outside influence shaping events. Satan, in the biblical sense, isn’t some cartoon devil with a pitchfork. He’s a sophisticated adversary with a political agenda: rebellion against the Creator, domination of humanity, and the perversion of God’s order. His “politics” aren’t partisan in the way we think of left versus right. They are anti-human, anti-God, and aimed at keeping us enslaved to deception, whether through pagan practices in ancient mounds, occult influences in modern culture, or centralized power structures that erode individual liberty and truth-seeking.
Look at how the narrative around these sites is managed. Inconvenient artifacts are dismissed as fakes or removed from view. Oral tradition is elevated over physical evidence under updated NAGPRA rules. The shaman figure holding a severed head gets sanitized into “spiritual transformation,” while any suggestion of deeper, darker knowledge or outside influence is shut down. Meanwhile, we celebrate the geometric precision of the earthworks—the lunar alignments at Newark are astonishing—but stop short of asking what kind of knowledge enabled that, or what spiritual purpose it served.
I’ve spent my life in aerospace, watching humanity push into space, building rockets, solving technical problems. I’ve seen model rocketry with my grandson, teaching resilience when launches fail in bad weather. That hands-on experience makes me appreciate what the ancient builders achieved. But it also makes me skeptical of stories that downplay their sophistication or attribute everything to mundane explanations while ignoring the anomalies.
My travels have taken me to many of these sites, from Newark to Fort Ancient, from the Mothman Museum in Point Pleasant to arguments with staff at the British Museum over the crystal skull (another “fake” that raises the same questions—why the effort if it’s not real?). I love museums and their gift shops. I’ve found replicas of the Wilmington Tablet there, and it always strikes me how obscure these things are to the average visitor. Yet they hold clues.
The Politics of Satan plays out in the suppression of truth. It plays out when we prioritize feelings and political reconciliation over evidence. It plays out when we assume ancient people were isolated primitives rather than connected participants in a larger cosmic drama. And it plays out today in the way power structures—whether in government, academia, or media—control what we’re allowed to question.
This book is my effort to follow the evidence wherever it leads, even when it takes me places I didn’t want to go. It’s personal. It includes family stories, like that rocket launch with my grandson on a windy day, or RV trips, or political activism in Butler County. Because truth-seeking isn’t abstract, it happens in real life, with real people, while you’re trying to live, work, and raise resilient kids in a world under unseen influences.
I don’t claim to have all the answers. But I do know this: the official narrative has too many holes. The mounds, the tablets, the shaman, the trade networks, the astronomical knowledge—they point to something more. Non-human intelligence has been here a long time. The question is whether we recognize the spiritual dimension and reclaim our sovereignty under God, or continue letting the politics of rebellion shape our future.
That’s the journey The Politics of Heaven invites you on. It’s not comfortable. But ignoring it won’t make it go away. The truth is coming fast, whether we’re ready or not.
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.
Human history may not merely be the history of humans interacting with one another. It may also be the history of humanity interacting with forms of intelligence that are perceived through altered states, religious experiences, visions, dreams, shamanic practices, meditation, ritual, and perhaps other mechanisms not yet fully understood.
A few weeks after that picture, I found myself at the Fort Ancient site, listening to a lecture by John Hancock, who had just written a couple of really good books on the Hopewell earth mounds of Ohio. After leaving the Johnson-Humrickhouse Museum, I went with my family down to the Newark earthworks and, in the gift shop at the visitor’s center, discovered the newly released book by John Hancock, Hopewell Ceremonial Earthworks, which featured UNESCO’s classification designating 8 sites in Ohio as World Heritage Sites. Hancock was the driving force behind that designation, and, I thought, his book, based on the presentation to the UNESCO committee, was really well done. So my same daughter who took that picture went with me to Fort Ancient, at the arrangement of Sarah Winningham, the assistant site superintendent at Fort Ancient, to listen to John talk about writing his books, the UNESCO submission, and his very good travel guide, Ancient Ohio. And that is the case with a lot of this book, I go to a lot of museums, everything from the Mothman Museum in Point Pleasant West Virginia, famous for its paranormal reporting, to the British Museum where I famously had a nice argument with the staff there over the crystal skull, which falls into the same kind of category as the Newark Holystones. Are they fake? And if so, why would anybody go to all the trouble? After all, the discovery of the Newark Holystones more or less destroyed the life of David Wyrick, who was a good surveyor in 1860, and it was assumed that he was a major abolitionist aligned with the Lincoln administration in the heat of the Civil War. So it was assumed that he made the stones and planted them in the famous mounds to erode any thoughts that the Indians of his time, being pushed off the land by westward expansion, wanted to decouple their claims to the ancient earthworks. Or so they say, and they are very explicit about that at the museum.
I was surprised to notice, just to the south of the Johnson-Humrickhouse Museum, a nice David Wyrick drawing of the Newark Great Circle proudly displayed on the wall of the visitors center. Wyrick died miserably in 1864 of laudanum, a commonly used painkiller that was opium based. I think it is a reach to attempt to paint David Wyrick politically, which was clearly the case at the museum’s, a very aggressive attempt to attach an indigenous people narrative to the mounds, and Wyrick was trying to spread the word of God and the immorality of slavery, which was the thrust of the Holy Stone exhibit at the Johnson-Humrickhouse Museum. It doesn’t take much of a stretch to see the academic community in the vacuum of more knowledge, driving a political narrative where it likely didn’t belong. And as I said, I noticed the fantastic book by John Hancock, newly released and displayed everywhere at Newark, The Hopewell Ceremonial Earthworks, which I grabbed quickly and read almost before leaving the mound’s site at Newark. A few weeks later, at Fort Ancient, I attended a lecture by the author John Hancock, hosted by Assistant Site Superintendent Sarah Winningham. By the time of that event at the Fort Ancient museum, I was very intrigued by some of the claims in John’s book about the famous mounds.
The Shaman of Newwark
First of all, if not for John, there is no way the Ohio mounds would have been designated UNESCO World Heritage sites, which is a very good thing because they are every bit as important as other World Heritage Sites, such as the Great Pyramids and Machu Picchu. But I wanted to talk to him about his book because he has some very interesting and unique ideas. First of all, he approached the mounds as an architect, as a retired professor from the University of Cincinnati who thought like a teacher and used to take students to Europe to see great architecture before realizing that some of the best architecture in the world was shown in the mounds of Ohio, which would eventually become in his book the eight UNISCO earthwork sites, Newark, Hopeton, High Banks, Fort Ancient, Seip, The Great Circle, and Mound City.
To say I was a little excited is an understatement as I went through their shelves at the Johnson-Humrickhouse Museum. As this book unfolds, it will become obvious that I love museums, big ones and little ones, and I love their gift shops. I have found many wonderful treasures in museum gift shops. The Johnson-Humrickhouse Museum is famous for its replica relics of the Holy Stones. But going through their shelves, they also had replicas of the actual Wilmington Tablets. I was very happy to see three of them, and I asked the cashier how I could buy one. They thought they were coasters. Obviously, the tablet replicas were too obscure for anybody to know what they were, including those working at the museum. I have some very strong thoughts about the various Adena tablets found in the mounds of what has been designated as Adena culture. There is a Cincinnati Tablet that has at times been displayed at the Cincinnati Museum Center. And of course, the Wilmington Tablet was found in Wilmington, Ohio. And I would argue that it shows interaction with the Olmecs from central Mexico, up the Mississippi River, and across the Gulf. A lot of archaeologists argue against it, but I thought that John Hancock’s new books made legitimate arguments for that kind of travel for a book published by Smithsonian Books. And that is the discussion that copper from Lake Superior did, in fact, find its way into the Hopewell sites in Ohio, which indicates very long-distance travel, Mica trade from the Appalachians, and obsidian from the Yellowstone area. I told John that I thought it took a lot of guts for him to talk about the copper mines in Lake Superior because of the conspiracy theories that have spawned on the topic. But here we were in 2026, talking to a serious person about the mounds, and we’re having a serious discussion about the Great Lakes copper trade, which has quite a story. Something called the Newberry Tablet, occasionally on display in St. Ignace, Michigan, points to trade with Mediterranean cultures, which many claim was so voluminous that it flooded the global economy with copper, starting the Bronze Age. The dates on the mines are around 8000 years old, or about 5000 BC, roughly the same as those of the Windover people of Central Florida, a topic we’ll discuss in much more detail later.
This book, The Politics of Heaven, is more than just a travel log of my extensive travels and my political and professional work in aerospace as an executive. As I asked the question at Fort Ancient, I came to ask John Hancock, the assistant superintendent of the Fort Ancient site, Sarah Winningham that I first started to think about many years ago. I really didn’t want to be that guy. At my age, I had been looking forward to a kind of retirement where I could attend events like the one where John Hancock would write great books and put a new spin on an old archaeological idea. John, being a professor of architecture, did have a fresh perspective that I always enjoyed in my youth as the Vice President of the Dan Beard Council.
As a young man, I was very happily involved in a High Adventure Explorer Post, where I became Vice President of the Dan Beard Council after a special election at the GE Evendale plant, where I gave a speech that led to my election. Later in this book, I tell the tragic story of a death that took place later in the night of that same election day, when I was scheduled to fight three guys from my school at that same time, and one of them turned up dead, and the rest of them were telling stories about me to the police that were not favorable. The events of that night led to my separation from the Dan Beard Council, and at that time, I enjoyed my exposure to those kinds of people, including academics like John Hancock and museum personalities like Sarah Winningham from the Fort Ancient complex. I have been hoping since that time that at some point I could get back into that kind of life, the High Adventure Explorer Post life I enjoyed so much in my youth. This book tells that story as I continued to travel a lot and utilize the skills I started in those explorer post experiences. Even though many of the people who volunteered for and supported Explorer Post activities were politically liberal, I hoped that someday I might be able to return to those innocent days.
But as much as I wanted to, my life had taken me into the very political world of consulting, and with high-level personalities, which made it impossible for me to sit in that Fort Ancient lecture and put my brain away. Because, like John Hancock, who approached the really good archaeology of Bradley Lepper, and others with an architectural background, I have years of experience as an aerospace executive dealing with very smart, PhD-level engineers and professionals who can be very manipulative and deceitful in root cause analysis. My wife and I had plans, and what will become clear in this book is that I have a very high regard for the archaeological publication Biblical Archaeology Review, and I really want to spend these years of my life taking their cruises on luxury liners and having archaeological discussions. And that my happiest place on earth at the moment is at the Museum of the Bible, for which my wife and I are members. I love places very passionately where scholarship and discovery come together, so believe me, I didn’t want to be that guy. I wanted to be the guy who read the books of people like John Hancock, Bradley Lepper, and Francis Pryror, and enjoyed the buffets on the cruise ships, and read lots of books. Because more than anything, my number one hobby, which started for me during those Explore Post years, was reading books. Lots and lots of books, some of my favorite which is reflected in this literary effort, are James Frazer’s The Golden Bough and James Joyce’s Finnegans Wake, and for me, it is the joy of adventure in going down rabbit holes and bringing Alice back from its hidden depths that is the most fun. And professionally, as I have thought for a long time because of my love of The Golden Bough, I think archaeology does not go far enough as a spinoff of the creation of anthropology, scientifically, and all the hard lessons I have learned through years of political work gave me extensive experience. I really wanted to attend John Hancock’s lecture for the pure enjoyment of it, because I love people like him and Sarah Winningham. Why, because I learned to really love academics in a non-political way during my very formative years of High Adventure Explorer Post membership. I had made up my mind to get all over the world, which is what this book is about. I didn’t learn what I did by just sitting at home, but by going to many places and applying the same skills that worked very well for me professionally, to some really obscure ideas. So I came to the lecture with a question I had thought of while reading John Hancock’s marvelous books.
I thought John’s lecture on the Hopewell Ceremonial Earthworks was fantastic, very well researched, and extremely well put together. No wonder UNESCO moved to designate the 8 earthworks sites as World Heritage Sites officially. And even if the UNESCO people are extremely liberal, politically, and were very much against the United States during the first Trump presidential term, which I know a lot about. I finish this book with a visit to the White House. I tend to really enjoy all efforts that seek to preserve the past, regardless of politics. In the pages to come, I am glowingly supportive of organizations like English Heritage and the fantastic efforts of The Ohio History Connection, whose headquarters is at the Ohio History Center in Columbus, where I first visited on an Explorer Post field trip many years ago. The main purpose of Explorer Post membership is to expose young people to high-adventure career opportunities. Which was the subject of my speech at GE to the other explorer groups of Cincinnati and big personalities such as Lee Iacocca and Jack Welch, and how they elected me, even as a very young person, to Vice President of the Dan Beard Council. So, since I had my question ready for John’s lecture, I decided to enjoy the event and the educational publications from The Ohio History Connection. I remember that day with the Explorer Post visiting the museum that would become The Ohio History Connection. I got the feeling that everyone was encouraging me to grow up and become the troublemaker who would challenge their assumptions. After all, why have a High Adventure Explorer Post in any way but to raise young people to go out into the world to challenge everything, if not for gaining wealth and notoriety, but for the spirit of adventure itself.
This is the kind of thing I’d rather be doing in life. My idea of a good time.
I was always the rebel of the group, and even if I was naturally very talented, my spirit of adventure got me and everyone who followed me into a lot of trouble. And sometimes people did lose their lives, which is why my time as Vice President of the Dan Beard Council was short-lived. But I got that office at a very young age because a lot of people were hoping I would be the guy who would shake things up in ways they instinctively knew needed to happen. And as I held up my hand at the end of John’s lecture, I asked my question about the relic on display at the Ohio History Center: the Shaman of Newark. In his big book, the Hopewell Ceremonial Earthworks, John very cleverly found a way to show the relic as a digital replica illustrated by Talon Silverhorn of the Eastern Shawnee. But in his travel guide, Ancient Ohio, he says that he could talk about the famous Hopewell relic but not show it so as not to disrespect Indian tribes, which set up another question I had about NAGPRA in general, which I directed at Sarah, who was in the back of the room, regarding compliance with that 1990 Democrat proposal to return to all the Indian tribes of North America the relics of their ancestors. They are running a nice museum at Fort Ancient, and John had been very clever in getting Indian tribes to contribute artwork and replicas for his books in very respectful ways, which is unusual for these kinds of projects. Before going to the Fort Ancient lecture, my wife and I had just returned from the Smithsonian in Washington, D.C., and I had a great time there. A lot of the kind of people I like these days have very little trust in the Smithsonian and the much-talked-about cover-up of the ancient giants who were reported to have been found in these very Ohio Mounds. John’s book does not address those, but he and I did talk about the controversies. I told him I thought it was remarkable that he even mentioned the copper mines of Lake Superior in his book, because, as the story goes, those copper mines dating to 5000 BC were so prolific that they caused a global economic boom and were shipped to Europe by the Minoans of Crete. That proof of that trading exchange is on what they call the Newberry tablet, which can be found sometimes in St. Ignace, in Upper Michigan. As I said to John, this conspiracy stuff is a tough line to walk. And as I said it, I looked back at the audience, and almost everyone had a grin on their face because I was saying the stuff that is supposed to be unsaid, but they all wanted to say it.
The Relic of the Shaman of Newark, I think, is a remarkable admission, which I will expand on during the grand adventure for which this book is, a journey around the world and across vast spans of time with conclusive evidence at the level of speculation awaiting the hard evidence of good archaeology. The relic itself depicts a shaman in the process of turning into a bear and is holding in his lap the severed head of a long-haired human. I knew about the relic because it was on display at the Columbus Museum, as was the Wilmington Tablet. So, as the Johnson-Humrickhouse Museum operators have done a great job getting into the business of making relics of controversial artifacts, like the Newark Holystones, but seeing that copy of the Wilmington Tablet reminded me of the Shaman of Newark, as that topic had been on my mind regarding the Newark Earthworks. And this was the cause of my anxiety, which my daughter captured so well as I was distraught over what it all led to.
I asked the question: why were the Indian tribes reclaiming all the artifacts that archaeologists had found, and even destroying them by burying them again? And as John explained, he had just spent a lot of time speaking with various Indian tribes to coordinate with them in writing his great book on how to show who the Hopewell people were by replicating them, without the magic of their actual image tainting them with haunted reverence. So here is the problem. Two things can’t both be true, here we had a political movement pushed by NAGPRA, which said that we had to give back all the evidence of our discovery because the relics of the Indigenous people were magical and had power that had to be returned to the ground, but at the same time we were supposed to study these Indigenous people with evidence to understand them. So I turned around from my seat and addressed the back of the room. I asked, “Was the NAGPRA pressure political or coming from the tribes themselves?” Because I will talk about this extensively in this book, the 8,000-year-old, well-preserved people of Windover, buried in bogs in Florida, are genetically dated as older than any known North American Indian Tribe and were actually around during the period of the copper mines of Lake Superior. So how can we study this history and properly respect it if NAGPRA said we had to empty all the museums of Indian relics and give them back to tribes we were calling Indigenous people by Democrat legislation that was making a claim that America should have never been settled or turned into a country because it happened at the expense of these miraculous Indigenous people?
And here’s the problem: the Shaman of Newark shows clearly the extent of the belief of those people of their period, which, to my eyes, were mimicking the beliefs of the Canaanite gods that Yahweh was so enraged about. And the political statement by Yahweh to destroy all the gods of Canaan and destroy the people of that land, emphatically. The beliefs of the people of Newark and the other Hopewell sites needed to be studied much more so that evidence could drive our conclusions. Like the situation in Cahokia, just outside St Louis, here we had an Indian relic in the Shaman of Newark that had a decapitated head in his lap, showing the typical ritual sacrifice of life for the benefit of communicating with spiritual entities. And with that, under NAGPRA, which bless her heart, young Sarah Winningham was preparing the Fort Ancient museum to be fully compliant with. The evidence was right there, begging us to ask the next layer of questions with really great minds and researchers, like John Hancock and great archaeologists like Bradley Lepper, who should be applying great science to these magnificent archaeological monuments. Instead, we are getting rid of the evidence and then telling the world that everything is a conspiracy theory because there is no evidence to support it. This book is about the evidence discovered through vast and sometimes dangerous expeditions observed over my lifetime.
In these pages, there is extensive study of the impact of shamans on a culture over time and of their common role as vehicles of spirit-world interaction. I was very impressed that John Hancock put an image of the Shaman of Newark in Hopewell Ceremonial Earthworks. But he did not include the same image in his Ancient Ohio traveler’s guide, even though he did talk about it. The reason is tribal acceptance and a NAGPRA compliance issue, and I think it’s the key to the whole enterprise. My question is, what made Yahweh listen to Satan to punish Job, and why wouldn’t Satan work through many shamans over time and space to whisper bad things for their own political needs to gullible recipients, whether that be Job or God himself as head of the Divine Council? Just because the Bible recorded an occurrence, why wouldn’t there be many more undocumented occurrences just as bad or worse than what happened to Job? The presence of shaman activity among the Hopewell people, complete with a severed head in its lap, does not point to peaceful indigenous people being used by a modern 1619 Project into claiming them as vehicles of destruction, invalidating the creation of the United States in the first place. Yes, I think David Wyrick may have planted the stones for all the reasons he was accused of. But it destroyed him socially, and it looks like the work of the opium present in his painkillers, giving his mind access to similar satans as those that tempted God in the Book of Job. I think there is another layer to the story, and it centers on how we perceive consciousness.
In the chapters ahead, I explore the nature of remote viewing as we have come to know it and test some assumptions on the known psychics Dolores Cannon and Edgar Cayce, and even deeper into the MK Ultra Program, so well known around the Charlie Manson murders. And why wouldn’t we pay attention to that kind of psychic reporting when so many biblical characters were telling of occurrences where they directly communicated with gods and would sacrifice to them? And here in Newark, Ohio, we have an Indian relic of a Newark shaman that depicts a severed head and a shamanic transformation from human to bear, and we are supposed to, under the NAGPRA law, put that relic back in the ground and destroy its magical properties. And why do the Indians believe these relics have magical properties? How are we scientifically talking about magic in objects and saying it with a straight face, then calling people like me pseudoscientists or, at best, contemplators of conspiracy?
Let’s take what we know, that Satan was reported to manipulate God in the Book of Job, and that God reacted to it in a way that was very hard on Job who was a good man doing all the good things a human being was supposed to be doing. Why did Satan want to bring harm to such a good persont? Just because, Satan was evil? What does that mean and what’s the next layer of understanding? That’s the kind of question I explore in the chapters to come. What are the political motivations of spirit world malcontents, and how can we prepare ourselves as a human culture from their interdimensional tyranny? And if we think that is wild, then how can we say that indigenous people have ancient relics that are magical and should be destroyed and put back in the ground and studied? Yet we are supposed to take the word of the experts for it completely and “trust the science.” As we were expected to do with Covid. So here we had a problem, we are supposed to ignore all the evidence and give it back to people who had no genetic claim to the objects, in ways we still don’t understand, we don’t know who the Hopewell and Adena people were, we don’t know who mined the Lake Superior copper mines, we don’t know who the Windover people were, yet we are supposed to give all these treasures back to the newest people living on the block, without studying what they left behind. The Shaman of Newark, I think, is one of the most important parts of John Hancock’s book, as he actually managed to put an image of it in the book before the purge of NAGPRA forced it into obscurity. But how much else has been shoved away into a lack of study, and how can we claim to know anything about them?
A lot to think about
I didn’t mean to, but I had a UFO experience that I talk about in this book also. I would attribute it to big government programs and to a psychic reaction to me personally, which is something that dominating personality types seem to have been able to do over many years. But who did they speak with, or rather, who answered? I have seen it for myself. I think non-human intelligence is always working with us, around us, through us, and for its own political motivations. But what are those politics? We might understand the Ohio governor’s race between Amy Acton and Vivek Ramaswamy through the political lens of Democrats versus Republicans. And that was certainly the case between many researchers and me. Overwhelmingly, college professors tend to be Democrats, as are Hollywood actors, for very good and definable reasons. Productive capitalists might otherwise be said to be Republicans. But what is the politics of Satan besides calling him evil? Evil doesn’t tell the story nearly enough. And what would be the politics of spiritual beings, as the Indians say, the Great Spirit? Perhaps they are talking about the same God we all are. Or perhaps not, perhaps their god is just another version of Baal, Lucifer, Moloch, or Satan. Yet, here we have in the Shaman of Newark a figure involved in human sacrifice, as many of the Mississippian Mound cultures did, Cahokia included, and nobody wants to talk about it? NAGPRA says we are supposed to suspend belief and surrender our opinions to the experts who have no idea what they are talking about.
I walked out of the Steven Spielberg film Disclosure Day, telling my wife that everything had changed. It’s not that the movie was jaw-droppingly good; it was just a movie. But it gave permission, for a whole bunch of political reasons, to talk about this subject differently than at any time in the past. The evidence, including the case of David Wyrick, and we will talk about evidence a lot in the murder cases I have been on, where I was the top cop of Butler County, Ohio, for a very treasured period. Do demons and spiritual characters talk to people and soothsay them into self-destruction? Yes, emphatically, over and over again, and I think when it came to David Wyrick, he needed public acceptance that some demonic force wanted him contained and destroyed. He was an abolitionist who used his prominent social position as a mason to help spread the message of ending slavery. And thought his opinion-based painkillers, a Satan-like character probably had his ear right up to the day of his death under the influence of that same painkiller. But why, if you were an alien from a Type One civilization, would you try to derail an ant colony that was interrupting your version of a picnic? If the creation of America was divinely inspired, as the Bible clearly indicates, wouldn’t that be good for the human race? Yet perhaps god was at war with all the other gods, and we are their chess pieces. I’m inclined to that latter assumption, and the evidence certainly leans in that direction as I have experienced it.
At the September 9th 2025, Restoring Public Trust Through UAP Transparency and Whistleblower Protection hearing with the House Oversight Task Force, there were some very unusual things said on the very public record by George Knapp, Jeffry Nuccetlli, Dylan Borlan, and Alexandro Wiggins that have slowly taken the idea of UFO talk from conspiracy to actual scientific study. We have open talk now that up to four species of non-human intelligence are interacting openly with the world’s governments. And back to the movie Disclosure Day by Steven Spielberg: as a work of art, it opens the box to talk about these things in ways we never have before, because of the compelling evidence emerging from these testimonies. The movie is clearly fictional and meant to be a popcorn popper. But there is a level of seriousness to it that hints at something much larger: how do these non-human intelligence types communicate with humans now and in the past, perhaps even the deep past? I would say to all the scientists of the Smithsonian that objects like the Shaman of Newark and understanding how the complex mathematics in the Newark Earthworks were given to those indigenous people in the first place is all that matters. Based on observation, with the thin proof that we have, the Sumerian God Nisaba was whispering geometry to the people of the Hopewell period, and probably longer. Or the Hindu goddess Lakshmi. Why not you say? Are we going to be fools and suggest that Sumerian Gods were regional, and could not speak to people on the other side of the world as easily as someone in a Sumerian temple under drug influence? Why would we assume that? The first question is understanding that. And how did a society that did not have any central government or modern technology such as TV or radio project those same mathematics, without flaw, from the Newark earthworks to Hopton, over 60 miles to the south, to Mound City, Seip, High Bank, and Fort Ancient, locations all over Ohio? They had no paper that we know of, no Wal-Mart, no way to say that this, this, and this is important. Let’s build massive earthworks that take millions of labor-hours each to complete, and do so to perfection, without any centralized corporation or government to keep everyone focused. And modern science calls it a miracle of tribal knowledge. I call it communication through shaman over vast distances, all over the earth, by non-human intelligence trying to manipulate the human race towards its own doom and destruction to fulfill the political needs of the rebels against God.
And to further confirm that suspicion, many of these Hopewell sites are associated with the very ancient Teays River, which flowed up the Scioto over 2 million years ago, well before the last Ice Age. The Teays and its tributaries touched many of the Hopewell sites, indicating a reverence for those spots on the land by an intelligence observing human beings over a vast span of time and connecting those locations to celestial alignments. And that relevance is important in knowing that the Great Serpent Mound was built on the crater of an impact crater from 300 million years ago. How would indigenous people know that? And even stranger, the Fort Hill complex is built within the impact crater zone as well. Out of all the places in North America, why would anybody, and nobody really knows who they are, build these big, significant sites near geologic features that were millions of years old? Why would they know anything about any of it with such precise mathematics? How would that information ever be obtained in the first place, let alone passed along to these construction sites involving so many years and generations of labor and production? It’s hard to build a McDonald’s consistently, even with all the modern tools we have now. I would propose that it was the shaman with drug use who served as the primary communication device. And with that, a relationship with Non-Human Intelligence that we are finally admitting to, that has always been a part of the human experience.
Yes, the exhibit at the great Johnson-Humrickhouse Museum was very political, but not in the way that I think they intended. I saw at the museum an attempt to understand these great mysteries with replicas of the relics themselves. Again, that’s where I found a great copy of the Wilmington Tablet, along with the Holy Stones of Newark. And we also know of the Shaman of Newark, so there were relics that depicted the same kind of human sacrifice that we know came from central Mexico, Mirador, Teotihuacan, and Cholula, in a time when many people didn’t think cultures were talking to each other. They appear, as the evidence of the relics shows, to have been doing so. Even in the Smithsonian views these days by John Hancock, we know that the Hopewell people were traveling many thousands of miles to obtain copper, obsidian, and mica, and likely traded with the Olmecs of Tabasco, Mexico, and affiliated cultures, which had their writing showing up in the Wilmington Tablet and the Cincinnati Tablet. So the political motivations of David Wyrick are not as simple as has been attempted to be set out.
As a surveyor of these great Indian mounds, and confronted with vast evil, as the Civil War over slavery unleashed itself, and studying the remains of these ancient cultures, likely the same voices that whispered in the ear of the Shaman of Newark were whispering in the ear of David Wyrick and his opium painkillers. And was it Moses who wrote the Book of Job and discussed what Satan had said to whom and for what reason? The same guy who talked to god on a mountaintop and came back 40 days later with the Ten Commandments, and spoke to a burning bush about freeing the Jewish people from the confines of Egyptian polytheism. Should we ignore that the mound complex at Portsmith, Ohio has a very similar path-of-souls ritual to the one the Egyptians had for their preserved dead? And that some of their paths actually go through the Ohio River, showing a reverence for what was there before even the Ohio River flowed through the area, when the Teays River instead flowed to the north. And we could say with just as much authority that the mound sites were restored during the Hopewell period rather than constructed anew. That they were marking spots on the ground, viewed from the air, to very ancient landmarks, for reasons for which we do not have enough evidence to speculate. Yet they are there, and the evidence is begging to be found and analyzed. And for the same political reasons that Satan tried to trick God into punishing Job, we have society punishing David Wyrick for daring to oppose slavery, or wanting to use the Ten Commandments as a hook into North American migration by Western civilization, bringing with it a religion of forgiveness instead of appeasement to some mysterious gods who demand decapitated human heads in the lap of their shaman before providing information.
No, I didn’t want to be that guy, but sitting in front of the Newark Holystones at the Johnson-Humrickhouse Museum and seeing the exhibit they had there, and noticing the quick tone to dismiss everything as a hoax, my life flashed before me in a way I would have rather had it not. A deception was at play; Satan himself was trying to throw everyone off the scent. And when theologians contemplate a single satan in the Book of Job, they miss the obvious problem that there are likely thousands of them always whispering in someone’s ear, maybe God himself, or David Wyrick laced out on painkillers, or the Shaman of Newark. And that it didn’t take much to communicate, a spiritual terrorist from the land of Cannon could have been speaking the same message of sacrifice to some headhunter of the Adena culture depicted as a severed head in Hopewell mounds at the same time that they were whispering to Nebuchadnezzar to destroy Solomon’s First Temple, and to the Romans during the Second Temple, to destroy the vessels of God himself to make the world ripe for an overthrow, to the political objectives of the conspirators against God’s creations. And the Essenes were turned into the channel, and wrote about it in their Dead Sea Scrolls. I had wished that the Johnson-Humrickhouse Museum exhibit, located well north of Newark, was less obvious and more scientifically grounded. But the assumption was that Wyrick was an abolitionist living among evil people supporting the slavery of other people, more of that reference to the 1619 Project, the unjust settlement of indigenous land. And as you read at the Holy Stone Exhibit, you can almost hear the whispers of Satan himself, showing Wyrick to be invalidated, corrupting future scientists in their assumptions, and making a case for not even founding America at all so the Christian premise of eliminating human sacrifice would be destroyed and current cultures continue the practice of honoring the spirit world with the blood of the living. And I didn’t want to be the guy who reported what was hard to hear. That Satan was a non-human intelligence that has been doing all this manipulating since before the Teays River flowed north along the Scioto River, then turned left near present-day Columbus and headed out to Indiana along the present-day I-70 corridor.
If you really looked closely enough and blocked out the contemporary noise, you could hear the insecurities of Satan, hoping to get away with the deception of many lifetimes. Humans need to appease what they thought of as their superiors, their gods, the malcontents that UAP whistleblowers are now revealing in the light of day in the Trump administration very hard truths. It’s one thing to explain modern UFOs and their physics-defying characteristics, and another to explain the mysterious occurrences and hauntings at the Skinwalker ranch. Yes, I talk a lot about hauntings, paranormal occurrences, Bigfoot, UFOs, and the kind of politics that will make your skin crawl in the pages ahead. But it’s also a marvelous adventure that I share so that you don’t have to go through the pain firsthand. And perhaps, after a lot of work, we’ll gather up enough evidence to change our perspective. But in The Politics of Heaven, the ruse is in what isn’t said, not what is actually revealed. Satan never tells God what he’s up to in trying to get him to turn against the very good Job. But when we look at the human race, we see a lot of Jobs, David Wyrick being one of them. Good people are crushed by their relationships with others who are otherwise motivated toward evil. But what is evil anyway when you have the Shaman of Newark holding the severed head of an obvious victim, that shaman would use as currency to buy information from the spirit world. The great spirit, or Satan himself. We aren’t supposed to ask the question, only to accept that the experts told us what to think and when to think it. But I didn’t want to be that guy. Sometimes, I wish I could be a lot of other things. But what is the adventure in that? And in the adventure are the answers, the real answers if we dare to look.
Rich Hoffman is an author, political consultant, and strategic advisor based in Cincinnati, Ohio, and the creator of The Politics of Heaven—a unique framework that connects biblical theology, ancient history, and modern power structures to explain how moral alignment and spiritual forces shape global events. Blending real-world political experience with deep research into archaeology, UFO phenomena, and suppressed historical narratives, Hoffman offers compelling commentary on topics ranging from ancient civilizations and the Dead Sea Scrolls to modern populist movements, paranormal continuity, and leadership strategy in chaotic environments. As the author of The Gunfighter’s Guide to Business and the forthcoming Politics of Heaven, he brings a grounded yet provocative voice to media discussions, supported by firsthand experiences and a cross-disciplinary approach that bridges science, history, and theology. For interviews, speaking engagements, or expert analysis, visit richhoffmanbooks.com or contact directly via phone at 513-307-5815 or email at rhoffman@richhoffmanbooks.com. If you’ve seen the movie, Disclosure Day and want to talk about it and the implications of Presidnet Trump’s UAP disclosures, let me know and we can bring some color to your coverage. https://richhoffmanbooks.com/media-inquiries-broadcast-topics-and-contact-info/?frame-nonce=ad51e7ecba I do have a firsthand UFO encounter to discuss.
I have been saying it since the very first reports trickled out of Wuhan in early 2020. COVID was not some natural spillover from a wet market. It was a bioweapon. A genetically engineered pathogen, gain-of-function research run amok, or worse, deliberately released or allowed to escape from a Chinese lab with deep ties to our own institutions. China knew exactly what they were doing. Dr. Fauci knew. Bill Gates and the globalist crowd pushing their economic reset knew. They used a bioweapon to scare the living daylights out of people, drive them into their homes, shut down the economy, stop the cars, ground the planes, and collapse small businesses while the big players consolidated power. It was the ultimate progressive playbook dressed up as public health. And I said so from day one, when saying it got me labeled a dangerous conspiracy theorist who would get people killed.
Now here we are in 2026, and the vindication keeps rolling in like waves on the shore. Just the other day, I sat listening to Trish Regan’s broadcast—she used to be all over Fox News and now runs her own sharp podcast—and she laid out the significance of Tulsi Gabbard’s parting disclosure as Director of National Intelligence. Tulsi, a Democrat until about five minutes ago in political terms, dropped declassified intelligence showing long-standing U.S. government funding for more than 120 biolabs across over 30 countries, including critical sites in Ukraine. These facilities worked with dangerous pathogens and, in some cases, engaged in gain-of-function research, with minimal oversight. The documents highlighted vulnerabilities in Ukraine amid the war—labs that could be seized, damaged, or have their materials fall into the wrong hands. Previous administrations and figures like Fauci had lied or covered it up, dismissing concerns as Russian propaganda. Tulsi called it out plainly: the information had been intentionally withheld, and anyone who spoke up was attacked. She was on her way out the door, yet she chose to release it. That takes a certain kind of courage, and I respect it.
I have watched these same tactics play out for decades with the alien question, the UFO disclosures, ancient interactions, the Galactic Federation lore, and all the species that have apparently been engaging humanity throughout history. The deep state—call it the intelligence community, the permanent bureaucracy, whatever label you prefer—uses the same playbook—first, ridicule. Lump serious inquiry in with Bigfoot sightings and ghost stories so nobody takes you seriously. Then conceal. Classify everything, control the narrative through compliant media, flood the zone with official denials while quietly advancing programs behind the curtain. When that fails, deploy fear: death counts on every screen, experts in white coats telling you the sky is falling, social pressure to comply or be cast out. They perfected it with the alien cover-up. They deployed it masterfully with COVID. And now the receipts on the biolabs are coming out the same way.
Let me take you back to my office in the Cincinnati area, right here in Liberty Township overlooking the Great Miami River valley. A high-powered gentleman, a few days ago. This was not some MAGA die-hard or Trump loyalist from the early days. This man had voted for Hillary Clinton and then for Joe Biden. He moves in serious circles, makes real money, and had just come from an event with Steve Hilton out of California—Steve was at my place a few years back when he was weighing a run for governor, and we were all talking about Vivek Ramaswamy’s rising star in Ohio politics. This visitor brought a copy of one of my books, The Gunfighter’s Guide to Business, and asked me to sign it. He walked my shelves, the way people do when they come by—hundreds of volumes, many signed by the authors themselves. He spotted RFK Jr.’s The Wuhan Cover-Up: And the Terrifying Bioweapons Arms Race sitting right there. He pointed at it and said something like, “You’ve been talking about this for years, Hoffman. I used to think you were the crazy guy in Cincinnati who goes on about aliens and Bigfoot and still somehow gives the best political and business advice around here.” He thanked me for supporting Vivek early, for hosting events at my place of business when it was still a toxic environment for that kind of association in some circles. He wanted the signature so he could put it on his own shelf and tell people, “I know that guy. He was saying this stuff long before it was fashionable.”
That conversation stayed with me. Because he was right about the reputation hit. When you speak truth ahead of the curve on something as big as a engineered pandemic or hidden bioweapons programs, or when you connect the dots to ancient alien interactions and reverse-engineered technology that ended up in our cell phones and biometric tracking systems, people put up with you because the other stuff—the finance talk, the school issues, the endorsements for local races, the gunfighter philosophy of imposing your will on circumstances—still delivers value. They chuckle at the “crazy” parts over dinner and come back for the sharp analysis. Now those same people are showing up wanting signed books and quiet conversations about how it is all starting to come true on the evening news. I have signed more of my books in 2026 than at any point in my writing career. People are now eager to let others know they know me, or at least have had a relationship with me.
I have been out in front of this longer than most. Back in 2020, while the cable news was running wall-to-wall death counts and governors were locking down churches and businesses on talking points that sounded lifted straight from World Economic Forum notes, I was calling it a bioweapon. Gain-of-function research at the Wuhan Institute of Virology, funded in part through channels connected to our own NIH and EcoHealth Alliance, with Fauci’s fingerprints all over the oversight—or lack thereof. The virus was engineered to jump species in ways natural coronaviruses do not. Our immune systems had no prior exposure. That is not how Mother Nature usually works when she wants to thin a herd. That is laboratory work. China knew. Elements inside our own government knew or should have known. And instead of transparency, we got fear porn designed to keep everybody home, off the roads, out of the churches, and economically paralyzed while the architects of the Great Reset advanced their platform for controlling emissions, populations, and human behavior under the cover of crisis.
The same strategy they used to conceal the full scope of alien interactions and recovered technology for generations. I have been saying for decades that we have interacted with multiple species—Greys, Nordics, Reptilians, Insectoids, and others tied to larger structures like the Galactic Federation narratives that float around in the serious literature. Ancient history is full of it if you read the suppressed texts: the Book of Enoch, the Dead Sea Scrolls fragments, the stories of giants, watchers, and divine rebellions. The technology that showed up in our pockets—cellular communication, advanced tracking without needing a physical chip because biometrics and data fusion do it better, even certain lines of biological research—did not appear in a vacuum. We learned by watching, by interacting, and by reverse-engineering where we could. The same institutions that hid that history turned around and used analogous methods to hide the biolabs network and the true origins of COVID. Classify it. Ridicule the messengers. Flood the information space with controlled narratives. Threaten careers and reputations. It is the same operating system.
Consider the personal marker I have from those early days. I was in Orlando, in a packed Frontier concourse at the airport, doing a Teams conference call because flights were overbooked and the place was a sea of humanity—people sleeping on the floor, crammed into every seat, lines everywhere. Chinese visitors heading to Disney and other attractions were thick in the crowds. I remember thinking, even then, that this was the perfect vector. If something dangerous had been smuggled or released, this was how it would spread fast across the country. I caught a nasty cold on that trip, the kind that lingers and makes you wonder. Two weeks later, the official word started leaking out. I knew in my gut what it was. Anybody paying attention with a working brain could see the implications. Yet the apparatus swung into action: social-distancing theater, business closures that crushed the little guy while Amazon and the big platforms thrived, church doors locked on orders that had more to do with behavioral control than with epidemiology. Gavin Newsom and others were reading from the same script. It was never about your health. It was about demonstrating that they could shut the world down if they wanted to.
RFK Jr. laid out much of this years ago in The Wuhan Cover-Up. He wrote it like a prosecutor building a case—documenting the gain-of-function work, the funding flows, the conflicts of interest, the suppression of the lab-leak hypothesis, and the broader bioweapons arms-race context. Powerful people with billion-dollar legal teams could have come after him if the claims were baseless. They did not, because the smoke was coming from a real fire. Now Tulsi’s disclosures add fresh declassified layers: over 120 facilities, many still or previously doing dangerous pathogen research with taxpayer money, scattered across the globe, Ukraine among them. The war there provided convenient cover and chaos to keep it all hidden. We had effectively outsourced or diffused critical biological research sovereignty to places with weaker regulations and then acted surprised when things leaked or got weaponized in the information war. The same people who told us the lab leak was a conspiracy theory are the ones now scrambling as the documents surface.
This is why disclosure matters on multiple levels. You cannot understand what is happening in the earthly realm of politics, finance, public health, and technological control unless you grasp the deeper politics of heaven. There is a spiritual dimension to these rebellions against human sovereignty and flourishing. The population agendas, the fear-based control systems, the elite fascination with managing demographics and behavior through crisis—these echo older patterns of divine rebellion, watcher-class interventions, and the ongoing struggle between forces that seek to diminish or manage humanity and those that affirm human agency, responsibility, and connection to the Creator. My book The Politics of Heaven explores exactly that terrain: a treasure hunt through scripture, history, archaeology, and suppressed knowledge that connects biblical conspiracies, giants, demons, and modern manifestations in everything from media degradation to bioweapons programs to the concealment of non-human intelligence interactions. When you see the same institutions lying about alien presence for 80 years and then about biolabs and pandemic origins, you start to recognize that the pattern is not accidental. It operates from a coherent worldview that treats human beings as manageable livestock rather than as image-bearers with moral agency.
The warrior ethos I have written about in The Gunfighter’s Guide to Business and lived in aerospace program management and local activism applies here, too. You impose your will on the circumstances. You do not yield to the social pressure or the reputation cost when the truth is in front of you. You stay armed—literally and intellectually—with facts, with relationships across the aisle, with the willingness to host the Steve Hiltons, the Vivek events, and the high-powered visitors who used to vote the other way but now want to understand why the crazy guy was right. Resilience is not abstract. It is launching model rockets with your nine-year-old grandson on a windy, rainy day, troubleshooting in the field, recovering the ones that drift, and teaching him that you do not quit because the environment is hostile. The same principle scales to speaking uncomfortable truths about bioweapons programs and ancient interactions when the culture wants you to stay quiet.
People ask me now, after years of the sidelong glances, whether I am enjoying the “I told you so” moment. There is a little end-zone dance in it, I will not lie. But mostly, there is a sober recognition that the same apparatus is still running. Tulsi released what she could on her way out. RFK Jr. is in a position at Health and Human Services where real reform on these issues might finally have a chance. The coalition that brought Trump back includes former Democrats, independents, and truth-tellers who crossed lines because the institutional rot became too obvious. Yet the deeper disclosure—full transparency on both the biolabs network and the non-human intelligence interactions—remains incomplete. The Politics of Heaven demands we keep pushing. Because these are not isolated scandals. They are connected fronts in a long war over who controls the narrative of human history and human future.
I have watched the media evolution since the 1970s and 1980s, when love songs and family themes still dominated the airwaves, into the hedonistic, occult-tinged, rage-filled degradation that followed. That cultural attack was spiritual too. It prepared the ground for a population that would accept lockdowns, digital tracking, and expert-driven behavioral control without much pushback. The same spirit that sought to desacralize human relationships and turn people into isolated consumers also wanted them to be terrified in their homes during an engineered crisis. Connecting those dots is not paranoia. It is pattern recognition. And pattern recognition is what the gunfighter and the Overman cultivate.
So here is the record, set down plainly. I said in 2020 that COVID was a bioweapon released or leaked from gain-of-function work with Chinese and Western institutional involvement. I said the fear campaign and economic shutdown followed a pre-planned script that had nothing to do with protecting lives and everything to do with resetting power structures. I said the concealment tactics were identical to those used on the alien question for generations—ridicule, classification, narrative control, and selective disclosure only when forced. I pointed to the biolabs in Ukraine and elsewhere as evidence of diffused sovereignty and dangerous research that could be exploited. I connected it to the broader spiritual and historical context in The Politics of Heaven. And I kept saying it when it was costly to my social and professional standing in certain rooms.
Now the documents are surfacing. Tulsi Gabbard’s disclosure upon leaving the DNI post confirmed the global scale of U.S.-funded biolabs and the cover-up that protected them. RFK Jr.’s earlier prosecutorial work in The Wuhan Cover-Up stands vindicated in real time. High-powered visitors who once voted the other way are coming to my office wanting signed books and conversations. The “crazy guy in Cincinnati” who talks aliens, Bigfoot, and ancient history is suddenly the guy whose warnings aged very well. That is not because I am a prophet. It is because I paid attention, connected dots across domains most people keep in separate silos, and refused to yield to the social enforcement mechanisms that protect institutional lies.
The work continues. Disclosure on the full extent of these programs—and on the non-human intelligence interactions that may have informed some of the technological and biological avenues explored—will not come from the institutions that hid them. It will come from persistent citizens, from warriors willing to speak when it hurts, from the kind of cross-aisle relationships that let a former Biden voter thank the guy who backed Vivek early and kept the RFK book on the shelf. Read the books. Listen to the podcasts. Subscribe if you want the long-form essays without the corporate filter. And understand the Politics of Heaven, because the earthly manifestations of these conspiracies—biolabs, engineered pandemics, technological control grids, narrative suppression—only make sense when you see the larger rebellion they serve.
The vindication is sweet, but the responsibility to keep speaking is sweeter still. Stay vigilant. Stay armed with truth. And never forget who you are in the face of powers that would prefer you forget.
Footnotes
1. Director of National Intelligence Tulsi Gabbard press release detailing declassified evidence of U.S. government funding for more than 120 biolabs in over 30 countries, including Ukraine facilities housing dangerous pathogens and conducting gain-of-function research, with noted vulnerabilities due to the Russia-Ukraine war. Released circa June 12, 2026, near the end of her tenure. See official DNI.gov announcements and contemporaneous reporting.
2. Robert F. Kennedy Jr., The Wuhan Cover-Up: And the Terrifying Bioweapons Arms Race (2023). The book presents extensive documentation on gain-of-function research, funding flows involving NIH and EcoHealth Alliance, suppression of the lab-leak hypothesis, and the broader bioweapons context surrounding the Wuhan Institute of Virology and related programs. Legal-style arguments and sourcing made successful defamation actions unlikely.
3. Historical context on U.S. and international biological research programs, including the Biological Weapons Convention, past U.S. biodefense and threat-reduction initiatives in former Soviet states and elsewhere, and controversies over dual-use research. Public records and congressional oversight materials from multiple administrations document the expansion of overseas lab networks.
4. Reporting and primary documents on the 2020 emergence of SARS-CoV-2, including early discussions of the proximal origin paper, Fauci’s communications, and the shift from natural-origin certainty to acknowledgment that a lab incident remained plausible. Declassified and FOIA-released materials have continued to surface in subsequent years.
5. On the continuity of institutional narrative control and ridicule tactics: Pentagon UAP (Unidentified Aerial Phenomena) reports and hearings (2021 onward), including statements by former intelligence officials such as David Grusch regarding recovered non-human craft and biologics, and the historical pattern of official denial followed by grudging partial disclosure. Public UAP task force summaries and congressional records.
6. World Economic Forum and associated globalist policy documents from the 2019–2020 period discussing “The Great Reset,” stakeholder capitalism, and opportunities presented by the crisis for rapid economic and social restructuring, including emissions and behavioral goals. These provided the rhetorical and policy backdrop that many observed in lockdown implementation worldwide.
7. Personal and local context: Author’s documented involvement in early Vivek Ramaswamy political events in Ohio, including coordination at his place of business; long-term presence in Butler County/Liberty Township civic and political life; authorship of The Gunfighter’s Guide to Business, Tail of the Dragon, and the forthcoming The Politics of Heaven (target 2027), which explores biblical conspiracies, spiritual warfare, population agendas, and hidden history.
8. Media and cultural critique: Evolution of popular music and entertainment from the 1970s–1980s family- and relationship-oriented themes to later hedonistic, occult-influenced, and rage-driven content, correlating with broader social atomization and receptivity to top-down behavioral control narratives. The author’s long-form essays and podcast commentary have tracked these shifts since the period in question.
9. Airport and early pandemic timing: Author’s contemporaneous account of travel through a major Florida airport (Orlando area, Frontier concourse) in the weeks immediately preceding widespread U.S. recognition of community transmission, noting extreme crowding, overbooked international and domestic flights, and subsequent personal illness—consistent with early seeding patterns later documented in epidemiological tracing.
10. Broader philosophical framework: Author’s warrior/Overman ethos drawn from personal martial arts background, family whip-making heritage in rural Kentucky, aerospace executive experience, and writings emphasizing resilience, imposition of will on hostile circumstances, intergenerational knowledge transfer (e.g., model rocketry with grandchildren), and refusal to self-censor on high-stakes topics regardless of social cost.
Bibliography
• Gabbard, Tulsi (Director of National Intelligence). Official press release and declassified materials on U.S.-funded biological laboratories, June 2026. DNI.gov.
• Kennedy, Robert F., Jr. The Wuhan Cover-Up: And the Terrifying Bioweapons Arms Race. Children’s Health Defense / Skyhorse Publishing, 2023.
• Hoffman, Rich. The Gunfighter’s Guide to Business. (Author’s primary business and leadership text, incorporating warrior philosophy and real-world program management lessons from aerospace.)
• Hoffman, Rich. Tail of the Dragon. (Personal and philosophical narrative.)
• Hoffman, Rich. The Politics of Heaven. (Forthcoming 2027; manuscript in circulation among select readers as of 2026. Explores biblical conspiracies, giants, spiritual warfare, population agendas, and hidden historical interactions.)
• Various FOIA-released and declassified U.S. government documents on biological research programs, gain-of-function oversight, and pandemic origins investigations (2020–2026 congressional and executive materials).
• Pentagon UAP Task Force and Office of the Director of National Intelligence historical reports on Unidentified Aerial Phenomena (2017–2023+ releases and hearings).
• World Economic Forum. “The Great Reset” initiative documents and related stakeholder capitalism frameworks, 2019–2020.
• Contemporary news reporting and primary video from The Trish Regan Show covering Tulsi Gabbard’s DNI disclosures, June 2026.
• Author’s extensive catalog of dictated first-person essays and The Overman Warrior Podcast / Executive Warrior Podcast episodes from 2020 onward documenting contemporaneous analysis of COVID origins, biolabs, alien disclosure patterns, and cultural/spiritual critique.
Rich Hoffman is an author, political consultant, and strategic advisor based in Cincinnati, Ohio, and the creator of The Politics of Heaven—a unique framework that connects biblical theology, ancient history, and modern power structures to explain how moral alignment and spiritual forces shape global events. Blending real-world political experience with deep research into archaeology, UFO phenomena, and suppressed historical narratives, Hoffman offers compelling commentary on topics ranging from ancient civilizations and the Dead Sea Scrolls to modern populist movements, paranormal continuity, and leadership strategy in chaotic environments. As the author of The Gunfighter’s Guide to Business and the forthcoming Politics of Heaven, he brings a grounded yet provocative voice to media discussions, supported by firsthand experiences and a cross-disciplinary approach that bridges science, history, and theology. For interviews, speaking engagements, or expert analysis, visit richhoffmanbooks.com or contact directly via phone at 513-307-5815 or email at rhoffman@richhoffmanbooks.com. If you’ve seen the movie, Disclosure Day and want to talk about it and the implications of Presidnet Trump’s UAP disclosures, let me know and we can bring some color to your coverage. https://richhoffmanbooks.com/media-inquiries-broadcast-topics-and-contact-info/?frame-nonce=ad51e7ecba I do have a firsthand UFO encounter to discuss.
I measure the quality of an adventure by the condition of the vehicle that carries you into it. If you are rolling down the road in something with missing pieces of its floor and you catch glimpses of the pavement or dirt track passing beneath your feet, you know you are in for something memorable. That was precisely the case on our recent trip to The Wilds in central Ohio, just an easy drive east of Columbus. My wife and I had been talking about visiting for years, and this time, coming back from Washington, D.C., we finally made the turn off I-70 near Zanesville and committed to it properly. We brought the RV, stayed at the Hellbender RV site right on the property, and spent several days soaking it all in. It was the kind of trip that leaves you with new stickers on the rig, fresh stories, and a renewed appreciation for what conservation, done right, can look like when paired with good old-fashioned American ingenuity and a touch of showmanship.
The Wilds sits on nearly ten thousand acres of reclaimed surface-mined land in southeastern Muskingum County, not far from Cumberland. What was once a working coal mine landscape has been transformed into one of the largest conservation centers in the world, complete with open-range pastures that feel more like the African Serengeti or a Hollywood backlot than anything you expect to find in Ohio. The place opened to the public in 1994 after years of planning that stretched back to the late 1970s. Community leaders, including figures connected to the Columbus Zoo, saw an opportunity in the reclaimed land that the Central Ohio Coal Company eventually gifted for this purpose. It was incorporated as the International Center for the Preservation of Wild Animals, and its vision was always bigger than that of a traditional zoo. They wanted science, education, and immersive experiences that would let people connect with threatened and endangered species in something closer to their natural habitat.
Strip mining had reshaped southeast Ohio for decades, beginning in earnest in the 1930s as surface methods replaced older underground operations. The environmental footprint was significant—hillsides altered, vegetation stripped, water patterns changed—but reclamation efforts, supported by state laws and industry responsibility, eventually turned scarred land into something new. The Wilds represents one of the more ambitious and successful examples of that repurposing. Instead of letting the post-mining landscape sit idle or be developed in conventional ways, visionary partners turned it into a living laboratory and a public attraction. The economic story of the region shifted along with it. What had been a mining-dependent area gained new engines in tourism, education, and conservation work. Studies have shown that The Wilds generates millions in regional economic impact through visitor spending, jobs, and ripple effects on local restaurants, lodging, and services.
We pulled into the Hellbender RV Campground, a well-appointed spot with full hookups, paved sites, and that quiet, open feel you get when the edges of a large preserve surround you. It is part of the larger Wilds complex, and they run a shuttle that takes guests several miles down to the main park entrance and overlooks. Staying on site made the whole experience seamless—no rushing back to a distant hotel, just easy mornings and evenings with the animals and the landscape close by. RV travel remains my favorite way to move around. You carry your own bed, your own kitchen, your own little corner of familiarity, no matter where the road takes you. This particular rig doubles as something of a rolling podcast studio these days, with stickers accumulating from every stop. The Hellbender site earned its own sticker on this trip.
Once you reach the heart of The Wilds, you climb up to the hilltop facilities that sit like command centers overlooking the vast reclaimed valley. There are two main overlook buildings. One serves as more of an entry and education center with a smaller gift shop and views toward certain pastures. The larger one houses a wonderful restaurant, a bigger gift shop, and an expansive deck that lets you look out over the rolling pastures, lakes, and the animals going about their day. It is an extraordinary vantage point. You can sit with a meal and watch giraffes, zebras, and rhinos moving across the landscape as if you were on an actual safari. The setting is deliberately Jurassic Park in its layout—open pastures divided by electric fencing and gates that open and close behind the tour vehicles. The original film came out in 1993; The Wilds opened in 1994. It is impossible not to notice the influence. The designers clearly loved the idea of giving visitors that sense of moving through a living, breathing ecosystem rather than peering at animals behind traditional bars or moats.
The open-air safari tours are the heart of the experience. They use converted school buses—real ones that once carried kids to class. The tops were cut off, sturdy canopies were added, and the vehicles were put back into service, carrying families and wildlife enthusiasts through the pastures. Some of them show their miles. The flooring has been patched in places, and you get the occasional reminder that these are working vehicles in a real environment. Rhinos have been known to show interest in the buses, and the tour guides handle it with calm professionalism. When I climbed aboard and saw the condition of the floor, I turned to the guide and said something to the effect that we were clearly in for a good adventure. My personal standard holds: the more primitive and honest the conveyance, the richer the experience tends to be. Polished, air-conditioned, perfectly sealed vehicles with seat belts and cup holders have their place, but they rarely deliver the same feeling of being out in it. These buses deliver that feeling in spades. They bounce along the dirt tracks; the canopy keeps the sun and occasional rain off; and you are close enough to the animals to feel their scale.
One ostrich in particular became a highlight for me. He had figured out ways to move between pastures, slipping behind buses or finding gaps in the fencing system’s logic. The guides were equal parts amused and impressed. He was not content to stay in one assigned area; he wanted to explore. It added a live, unpredictable element that made the whole tour feel more like a performance than a scripted event. Giraffes browsed near the vehicle at times, rhinos lumbered close enough to catch your attention, and the overall impression was of a landscape that had been returned to the animals while still allowing people to witness it responsibly. There are different tour levels available, including more adventurous “extra wild” options in smaller vehicles that get even closer to the action.
The restaurant and deck experience deserve their own mention. Whether you are there for a full day or just slipping away for a long lunch from Columbus or points beyond, the hilltop dining with the view is special. It reminds me of the Serengeti overlook at the Cincinnati Zoo, where you can eat and watch animals in a beautifully designed habitat. At The Wilds, the scale is larger and the setting more dramatic because of the reclaimed mining topography. You look out over what was once an industrial extraction site and see a thriving ecosystem instead. That contrast is powerful. Conservation and capitalism are not natural enemies when properly aligned. Zoos and conservation centers like this one create jobs, draw visitors who spend money locally, support research and breeding programs for endangered species, and give people—especially kids—a tangible reason to care about wildlife. I have been a member of the Cincinnati Zoo for years and have always admired their practical approach, including the solar panels in the western parking lot that provide shade and generate power for the facility. Smart, visible sustainability that improves the visitor experience rather than lecturing about it. The Wilds operates in the same spirit.
The economic transformation of the area is worth pausing over. Southeast Ohio’s mining heritage ran deep. Surface mining brought employment but also left lasting changes to the land. Reclamation projects, of which The Wilds is a standout example, turned liability into an asset. Tourism now brings steady visitor traffic—over 100,000 people in recent years—supporting direct employment at the park as well as indirect jobs in hospitality, retail, transportation, and services throughout Muskingum County and neighboring areas. Economic impact studies have quantified this in the millions of dollars annually, with wages circulating back into the local economy. For a rural region that needed diversification after the peak mining years, this kind of attraction provides something mining alone could not: a sustainable, year-round draw that also advances science and education. The partnership with the Columbus Zoo has strengthened operations, brought additional expertise, and helped The Wilds grow its programs in veterinary science, species recovery, and public engagement.
What struck me most during our stay was the low-stress environment the animals enjoy. No natural predators are hunting them here, and the care is clearly top-tier. The staff and volunteers radiate genuine dedication. I have always had a soft spot for people who devote their lives to science and study, whether they are archaeologists, zookeepers, or field biologists. Political differences fade when you see that kind of focused commitment to preserving something larger than any one ideology. Conservation is fundamentally conservative in the best sense of the word—it is about stewardship, responsibility to future generations, and not wasting what we have inherited. The Wilds embodies that.
We spent time on the trails as well, exploring some of the hiking and mountain biking paths that wind through parts of the property. There are lakes, birding areas, and butterfly habitats that add layers beyond the big safari animals. The whole place feels thoughtfully layered: the dramatic overlooks and restaurant for casual visitors, the immersive tours for those who want deeper engagement, the behind-the-scenes science for those who care about the long-term mission. It is accessible enough for a relaxed day trip yet substantial enough to justify an overnight or multi-day RV stay.
If you are anywhere in Ohio, Pennsylvania, West Virginia, or even further, The Wilds is an easy and rewarding destination. From I-70, the exits near Zanesville put you on the right roads, and it is only about ten to fifteen miles south of the interstate. A Columbus resident could leave mid-morning, have lunch on the hilltop with that incredible view, take a safari tour, and be back in the afternoon if desired. For families with grandkids, it is a winner—the open-air buses, the animals moving freely in big spaces, the sense of adventure without leaving the state. For anyone who loves the Jurassic Park films, the design will make you smile at every turn. For people who appreciate well-run conservation that does not apologize for also being a business, it is a model worth studying.
I left The Wilds feeling genuinely enchanted. I arrived already sympathetic to zoos and conservation efforts; I departed even more convinced of their value. The combination of reclaimed industrial land, serious science, thoughtful visitor experiences, and economic revitalization for a rural corner of Ohio is something to celebrate. It is the kind of project that rewards curiosity and getting off the interstate for a closer look. The buses may be a little rough around the edges, the floors patched where rhinos or time have left their marks, but that only adds to the authenticity. By my measure, that is exactly how a good adventure should feel.
The Wilds proves that Ohio has its own version of the Serengeti, and it is every bit as worth experiencing as the big-name destinations farther away. Pack the RV, bring the family, or take the day trip. Either way, you will come away with stories, probably a few new stickers, and a deeper appreciation for what can happen when people decide to turn a challenge into an opportunity. In a busy world where days blend, places like this offer a genuine psychological reset. The animals thrive, the land heals in its own way, visitors leave inspired, and the local economy benefits. That is a winning formula I can get behind as a conservative who values both responsible stewardship and the kind of free enterprise that makes big ideas reality.
There is something deeply American about the story of The Wilds. It is not a government fiat handed down from on high. It is a partnership—private land donation, public support, zoo expertise, community vision, and relentless execution. The result is a place that educates without preaching, entertains without cheapening the mission, and generates real economic value while advancing genuine conservation. In an age when so many voices want to pit environmental concern against economic growth, The Wilds quietly demonstrates that the two can reinforce each other when done intelligently.
My own life has always included a deep respect for the natural world. I love taking the grandkids to places where they can see animals up close and learn respect for creation. Model rocketry, shooting sports, and outdoor adventures are part of how we build resilience and curiosity. The Wilds fits perfectly into that tradition. It is hands-on and memorable, leaving you wanting to know more about the science behind the scenes. The veterinary programs, breeding efforts for endangered species, and educational outreach all point to a serious institution that also knows how to deliver fun.
RV travel amplifies the whole thing. There is no better way to explore than to have your home on wheels. You wake up, eat in your own kitchen, step outside into the fresh air of a wildlife preserve, and plan the day around what the family wants to see. At Hellbender, the sites are spacious, the facilities modern, and the proximity to The Wilds itself makes everything convenient. We shuttled back and forth, spent time at the overlooks, took multiple tours, and still had plenty of time to relax at camp. It is the kind of trip that recharges the batteries before heading back into the demands of work and advocacy.
I have said many times that capitalism and conservation make excellent partners when the incentives are aligned. The Wilds is living proof. Tourists come for the experience, spend money that supports jobs and local businesses, and leave with a greater appreciation for wildlife that translates into broader support for preservation efforts. The science happening on site contributes to global knowledge about species recovery. It is not charity; it is value creation across multiple dimensions. That is the kind of outcome I like to see—practical, scalable, and rooted in reality rather than ideology.
If you have never been, put it on the calendar. Whether you are a lifelong Ohioan looking for a new day trip, a legislator in Columbus needing a break from session, or a family planning a longer RV adventure, The Wilds delivers. The drive is straightforward, the hospitality warm, the views stunning, and the adventures appropriately rugged. I cannot recommend it highly enough. In a state full of treasures, this one stands out as something special—a place where the past of hard work in mining has been redeemed into a future of wonder and learning. That is the kind of story worth telling, worth visiting, and worth supporting.
The experience also reinforced for me how important it is to share these places with the next generation. My grandchildren benefit from seeing real conservation in action rather than abstract lectures. They get to feel the bounce of the safari bus, watch a clever ostrich outsmart the system for a moment, and stand on the deck overlooking a landscape that was once written off. Those memories stick. They build wonder and respect. In my busy schedule of writing, podcasting, aerospace work, and political engagement, carving out these days is essential. They remind me why the fight for sound policy matters—so that places like The Wilds can continue to thrive and inspire.
I came away from this trip more convinced than ever that Ohio has world-class assets that too many people overlook. The Wilds is not just a zoo or a park; it is a testament to what reclamation, vision, and persistent effort can achieve. If you live within a few hours’ drive, do yourself a favor and go. Take the family, take a friend, or go solo and enjoy the quiet beauty of the overlooks. Eat at the restaurant with that million-dollar view. Ride the buses and embrace the adventure. You will leave better for it, just as we did. The Wilds is a jewel in central Ohio’s crown, and I am already looking forward to the next visit.
Footnotes
¹ The Wilds official history, thewilds.org/history. Details on the the 1970s vision, the land donation by Central Ohio Coal Company, the opening in 1994, and the Columbus Zoo partnership.
² Muskingum County and southeast Ohio strip mining history; surface mining expansion from the 1930s and subsequent reclamation efforts.
³ Ohio University Voinovich School economic impact study (2018 data): approximately $15 million regional impact, visitor numbers, jobs supported. Later figures show continued growth.
⁴ Personal observations and comparisons to Cincinnati Zoo experiences, including solar panel parking lot benefits.
⁵ Jurassic Park film influence on park design (1993 film, 1994 opening) and open-range safari concept.
⁶ Hellbender RV Campground details from The Wilds site: full hookups, shuttles, location on the preserve.
⁷ Broader context on conservation as stewardship and alignment with capitalist incentives for sustainable tourism.
Bibliography
• The Wilds. Official website (thewilds.org): History, About, and Hellbender RV Campground pages.
• Ohio University Voinovich School of Leadership and Public Affairs. “Economic Impact of The Wilds” study (2018 and subsequent updates).
• Columbus Zoo and Aquarium announcements on The Wilds partnership and 30-year milestones.
• Various reports on southeast Ohio mining history and reclamation (Ohio Department of Natural Resources context).
• News coverage from The Columbus Dispatch and local tourism sources on visitor experiences and economic contributions.
Rich Hoffman is an author, political consultant, and strategic advisor based in Cincinnati, Ohio, and the creator of The Politics of Heaven—a unique framework that connects biblical theology, ancient history, and modern power structures to explain how moral alignment and spiritual forces shape global events. Blending real-world political experience with deep research into archaeology, UFO phenomena, and suppressed historical narratives, Hoffman offers compelling commentary on topics ranging from ancient civilizations and the Dead Sea Scrolls to modern populist movements, paranormal continuity, and leadership strategy in chaotic environments. As the author of The Gunfighter’s Guide to Business and the forthcoming Politics of Heaven, he brings a grounded yet provocative voice to media discussions, supported by firsthand experiences and a cross-disciplinary approach that bridges science, history, and theology. For interviews, speaking engagements, or expert analysis, visit richhoffmanbooks.com or contact directly via phone at 513-307-5815 or email at rhoffman@richhoffmanbooks.com. If you’ve seen the movie, Disclosure Day and want to talk about it and the implications of Presidnet Trump’s UAP disclosures, let me know and we can bring some color to your coverage. https://richhoffmanbooks.com/media-inquiries-broadcast-topics-and-contact-info/?frame-nonce=ad51e7ecba I do have a firsthand UFO encounter to discuss.
I feel for President Trump. He has a very beautiful wife, a genuinely beautiful person in many ways, and it has been a little embarrassing at times to watch him go public, trying to hold her hand only to have it gently or firmly pushed away. The speculation that follows—the rumors of divorce, whispers that she is leading toward some younger man—strikes me as unnecessary and unkind. I feel it is worth discussing this directly because the truth is far more ordinary, biological, and human than conspiracy-minded narratives suggest.
Melania Trump is the same age as my wife. She was born on April 26, 1970, in Novo Mesto, Slovenia, so she is now in her mid-fifties. When you reach that stage of life, nobody is particularly interested in your sex life. Nobody wants to hear the details, and almost nobody wants to picture it. By the time you are a grandparent, the cultural and biological machinery has shifted. Sex is no longer the central organizing principle of existence, the way it is for teenagers. It is still possible, it can still be meaningful, but it is no longer the priority it once was. The body and the mind both signal that the intense reproductive drive has quieted.
Menopause arrives for most women in their late forties or early to mid-fifties. Periods become irregular and then stop. Estrogen and other hormones decline. Libido often drops, sometimes dramatically, though individual variation is enormous. Many women report that the mental and emotional space once occupied by sexual urgency opens up for other things—family, independence, quiet reflection, practical concerns like grocery prices at Costco versus Kroger. It is not that desire vanishes for everyone, but it is no longer the loud, insistent biological ticker it was in the twenties and thirties.
For men, the parallel process is slower but real. Testosterone levels begin a gradual decline after the thirties, accelerating in later decades. At eighty, President Trump is well into what some call andropause territory. The body changes. Recovery takes longer. The constant background hum of sexual interest that defines so much of male adolescence and young adulthood quiets. An eighty-year-old man waking up and thinking “I must have sex today” is not the typical reality for most men that age, any more than a woman in her fifties waking up with the same urgent thought is typical after menopause. Biology is not destiny in every case, but it sets powerful defaults.
Studies bear this out. Research from the National Social Life, Health, and Aging Project found that sexual activity declines with age: roughly 73 percent of adults aged 57–64 reported being sexually active, dropping to 53 percent for those 65–74, and lower still beyond that. A University of Michigan National Poll on Healthy Aging showed that among women 50–80, about 43 percent had been sexually active in the past year, with higher rates among the younger end of that range (50–64) and among those who were married or partnered. Frequency for couples in their fifties often settles into a few times per month rather than several times per week. By the seventies and eighties, the numbers dropped further, though intimacy, affection, and companionship remained important for many.
These are averages and ranges. Plenty of couples in their fifties and sixties maintain active sex lives, and some continue into their eighties. The point is not that it stops cold; it becomes less urgent, less defining, and far less of a public or cultural preoccupation. Teenagers are biologically wired to think about little else. Their entire social and emotional world can revolve around whether someone wants to sleep with them or whether they can attract that attention. We spend the first decade and a half of life training children to use their minds—ABCs, sentences, science, languages—precisely because the reproductive drive does not yet dominate their biology. Then adolescence hits, and suddenly everything is filtered through sexuality. That phase is real and powerful, but it is not supposed to be permanent.
When people reach their fifties and beyond, the healthy maturation is to stop letting sexuality be the primary lens through which identity and worth are measured. Midlife crises often represent the last frantic attempt to hold onto the reproductive and youthful self before the body and culture both insist on change. Some people handle the transition with grace. Others chase younger partners, new money, or power in an effort to recapture what they feel slipping away. In extreme cases, this can shade into the manipulative or predatory patterns we see in certain corners of elite or celebrity culture—older, wealthy individuals seeking validation or control through relationships with much younger people. That is not maturity; it is often a refusal to accept the next chapter.
I have watched my own children and their friends move through this. My kids are now in their mid-thirties. I remember the conversations when they and their peers were approaching thirty—the quiet panic some felt that the “blooming flower” years were ending, that attention from the opposite sex might dry up, that life’s value was somehow tied to being desired in that specific sexual way. It is a hard passage, especially for women in a culture that still overvalues youthful female appearance. By the time people reach their fifties and sixties, many have made peace with it. They discover that their worth is not located in whether someone wants to sleep with them. They find sovereignty, independence, and new sources of meaning—family, work, faith, quiet competence.
This brings me back to the Trumps. Donald Trump is eighty. He works long hours. He has the weight of the presidency on him again. Melania, in her mid-fifties, has raised their son to adulthood. She has her own privacy and independence. She is not required to perform constant public affection to prove the marriage is real. When he reaches for her hand in public and she pulls away or does not enthusiastically reciprocate, it does not necessarily mean a crisis or a conspiracy. It can simply mean she is past the stage where constant touchy-feely performance feels necessary or natural. Many women in that age group describe exactly this: they love their husbands, they value the partnership, but they do not want to be pawed at or expected to perform youthful romance on demand. They have earned their own space.
The recent UFC Freedom 250 event on the White House South Lawn for the President’s eighty-year-old birthday offered a small window. Melania was there, stylish and composed as always, sitting ringside beside her husband. Observers noted she looked pretty and seemed at ease in the energetic setting surrounded by fighters. That does not contradict the picture of a woman comfortable in her own skin and her own marriage on her own terms. It simply shows someone participating in her husband’s world without needing to manufacture constant physical closeness for the cameras.
I do not see a vast conspiracy here involving Epstein files or secret plans for divorce. I see two people who have been married a long time navigating the ordinary biological and emotional realities of aging. He still has the instinct of a showman and communicator: public hand-holding signals unity to the world that judges marriages partly through the lens of visible sexuality. She has the instinct of a private person who has already raised a child, built a life, and no longer feels the need to perform that particular script. Their marriage has produced a grown son and has endured the pressures of the White House twice.
We live in a culture that has trouble imagining value or vitality beyond sexual desirability and performance. Teenagers are taught, subtly and not so subtly, that their worth is tied to whether they can attract sexual attention. Adults are often encouraged to chase the same validation into middle age and beyond. The healthier path is the one many people eventually find: sex and romance remain possible, but they are no longer the central proof of one’s aliveness or worth. Work, family, ideas, faith, simple competence—these become the larger measures. President Trump found something larger than the Playboy life when he became President. Melania has found something larger than being defined solely as a wife or mother. That is growth, not failure.
It is natural for people to speculate. It is less natural and less kind to turn every awkward public moment into proof of marital collapse or hidden scandal. The Trumps are living through the same biological and psychological transition that faces every couple that stays together long enough. The hand that reaches and the hand that does not always meet it do not signal the end of respect or partnership. They can signal two people at different points in the same long journey, each honoring their own stage of life.
I have been married nearly four decades. I know what it is to share space with another adult human being day after day, to build a life, to raise children, and then to watch those children become adults with lives of their own. The intensity of early sexual connection gives way to something steadier and, in its own way, deeper. It is not better or worse; it is simply next. Most couples who make it to this point learn that the marriage is held together by far more than the frequency or enthusiasm of physical intimacy. Shared history, mutual respect, practical partnership, and the quiet decision to keep choosing each other matter more.
President Trump and Melania Trump appear to be making that choice. The rest is mostly noise from people who have not yet reached the stage where they understand that life after the peak reproductive years is not a decline into irrelevance but an invitation to a different kind of maturity. We should give them the dignity of that process instead of turning every public gesture into tabloid fodder. Their story is not a scandal. It is simply life, lived at the highest levels of visibility, with all the ordinary human adjustments that come with age.
We all age. The lucky ones among us reach the point where we are no longer defined by whether anyone wants to sleep with us. That is not a loss. That is freedom. I wish the Trumps, and every couple navigating these years, the peace that comes with accepting it.
Footnotes
1. Melania Trump’s birthdate and age details are confirmed via biographical sources.
2. National Social Life, Health, and Aging Project (NSHAP) data on sexual activity by age.
3. University of Michigan National Poll on Healthy Aging findings on women 50–80.
4. UFC Freedom 250 event coverage describing Melania’s appearance and attendance at the White House South Lawn for President Trump’s 80th birthday.
5. General medical consensus on menopause effects from sources like the North American Menopause Society.
6. Observations on cultural shifts in sexuality and aging drawn from broader sociological studies.
Bibliography
• Lindau, S.T., et al. “A Study of Sexuality and Health among Older Adults in the United States.” New England Journal of Medicine, 2007.
• University of Michigan National Poll on Healthy Aging. “Women’s Health: Sex, Intimacy, and Menopause,” 2022.
• North American Menopause Society. Clinical guidelines and patient resources on menopause and sexual health.
• Various archaeological and historical sources on the Old Copper Complex (for contextual biology discussion).
• Hoffman, Rich. The Gunfighter’s Guide to Business and related writings on maturity and culture.
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.
In January 2020, a UFO was filmed directly over the Newark Earthworks. L.A. Marzulli posted about the video, calling it no coincidence. He sees the site as tied to the Nephilim and fallen angels, pointing to the advanced 18.6-year lunar cycle built into the Octagon as evidence that the knowledge couldn’t have come from the local people alone. To him, the sighting proved a direct link between these ancient mound complexes worldwide and the modern UFO phenomenon. And this story points to a deeper issue: that people like Marzulli have lost any trust in any institutional contributor, and what that means for the continuation of civilization itself. After all, I did have a UFO experience myself, which I attribute more to occult practice than physical contact, which makes the Holy Stones of that region much more interesting and important than they otherwise would be. Because of this and many similar controversies, I am slightly obsessed with how non-human intelligence, whether it be overt demons or aliens from outside of Earth’s gravity imprint, has shaped human civilization in ways that institutional archaeology cannot deal with, because they don’t have the current means, which is exactly why I sat down to write The Politics of Heaven. I was always inspired by Frazer’s Golden Bough and how it created the field of anthropology, and for my own work, I want to contribute to the continued evolution of the vast dialogue of that subject matter: how much non-human intelligence has shaped human society from the very beginning, not with just conspiracy theory consideration, but with hard, observable science.
I’ve been thinking along similar lines, though I come at it from a different angle. The Newark Earthworks aren’t just ceremonial or astronomical in the usual sense. I propose that they function like a giant horizontal clock laid flat on the ground, precisely tracking the moon’s complex 18.6-year nodal cycle. That’s not casual observation — it’s sophisticated long-term record-keeping.
Here’s where it gets interesting to me: if you have entities traveling from outside our normal frame of reference, experiencing time dilation, these massive, visible-from-the-air geometric earthworks would make perfect navigational markers not just for where you are, but for when you are. The stars and moon shift over centuries. A culture that can leave and return after what feels like a short trip to them might need reliable ground references to calibrate exactly which phase of earthly time they’ve arrived in. The Newark complex, with its perfect lunar alignments, would serve that purpose beautifully — like tying ribbons on trees in a forest before GPS existed to keep from getting lost, except on a monumental, landscape scale.
It’s one more piece suggesting the story of these earthworks — and the Holy Stones found nearby — is far from settled. The more we learn about UAPs, the more the old archaeological assumptions look incomplete.
For decades, I had known about the Johnson-Humrickhouse Museum up in Coshocton, the small but remarkable place that holds the Newark Holy Stones—the Decalogue Stone with its figure and Hebrew inscriptions, the Keystone, the associated pieces. I already owned good replicas I had purchased from them years earlier, and I had studied the photographs, the arguments, the woodcut copies David Wyrick made. But I had never stood in front of the actual stones in their case. When the chance came with family—my wife, a daughter, a few of the grandchildren—I took it. We drove out on a day when the museum opened at noon. We arrived early, stood outside for a couple of minutes after the doors opened, and when the young woman who unlocked the door saw us, she looked surprised. They do not get many visitors on an average weekday. I told her I had come a long way to see the Holy Stones. She let us in.
The museum sits in a quiet stretch of central Ohio, not far from the great Newark Earthworks complex that spreads across what is now the city of Newark and the surrounding countryside. Most people driving past on the main roads have no idea what lies just off the pavement. The Great Circle, the Octagon, the long processional avenues—these were not casual dirt piles. They are precise geometric constructions aligned to the movements of the moon over its 18.6-year nodal cycle. The Hopewell people who built and used them, roughly two thousand years ago, understood observational astronomy at a level that still astonishes anyone who takes the time to stand on the viewing platform between the Circle and the Octagon and watch the alignments play out. Avenues once guided people—and perhaps, in their understanding, spirits—along lines that connected earth to sky. Much of it is gone now. Housing developments, roads, restaurants, and an old golf course that has since closed cover what were once open ceremonial spaces. The main highway cuts through what was once part of the complex. What remains is still extraordinary, but it takes imagination and stubbornness to see the full scale of what was built here.
Inside the museum, I wandered through the gift shop first, as I always do in places like this. I was not expecting to find anything new. I already had the Holy Stones replicas at home. Then I saw three flat sandstone pieces sitting among other small items. No price tag stood out. They looked familiar the moment I picked one up—the size, the weight, the carved designs. I knew exactly what it was: a replica of the Wilmington Tablet, the Adena sandstone piece found in Sparks Mound near Wilmington, Ohio, the one now kept at the Ohio History Center in Columbus. The young woman at the counter thought they were coasters. She had to call someone to find a price. Five dollars. I bought one without hesitation. I had been looking for a good replica of that tablet for a long time. The Cincinnati Tablet, found in 1841 when a mound at Fifth and Mound Streets in downtown Cincinnati was leveled for construction—the site is now near a UPS facility—had been displayed for years at the Cincinnati Museum Center before it was removed from the Native American exhibits. It did not fit the prevailing story comfortably. The Wilmington Tablet carries its own mysteries: the main face with its stylized figures, the edges and sides marked in ways that suggest a numerical or identifying system, perhaps a personal marker for someone of importance buried with it, or a template used in ritual or body marking. Adena tablets like these have been interpreted as tattoo stamps, ownership identifiers, or cosmological diagrams. Whatever their precise function, they were important enough to be placed with the dead.
I carried the new replica with me into the exhibit area and sat down in front of the Decalogue Stone. The case holds the stone itself along with its sandstone box. The figure on the front—bearded, robed, holding what appears to be a tablet or scroll—has long been read as Moses. The sides and back carry a condensed version of the Ten Commandments in Hebrew. The carving is competent but not perfect by ancient standards; there are letter forms that mix periods and a few anomalies that scholars have used to argue for a nineteenth-century origin. The museum’s current interpretive panels, updated in recent years, present the stones straightforwardly as forgeries created in the 1860s. The explanation centers on the social and political climate before and during the Civil War. Monogenism—the biblical idea that all humans descend from a single pair, Adam and Eve—stood in opposition to polygenism, the notion that different races were separate species or creations. Polygenist arguments were sometimes used to justify slavery and unequal treatment. A discovery of ancient Hebrew inscriptions in Ohio mounds could be deployed to support monogenism, to argue that biblical history reached the Americas long before Columbus, and thereby to undermine justifications for treating any group of people as less than fully human. David Wyrick, the Newark surveyor and antiquarian who brought the stones forward in 1860, was a man of his time—interested in the mounds, respectful of their builders, and apparently inclined toward biblical literalism and anti-slavery views. His reputation suffered after the findings. He died a few years later, in 1864, amid personal difficulties that included pain and what some accounts describe as heavy use of medication. Most professional archaeologists and historians dismissed the stones as nineteenth-century creations meant to influence the great debate of the age.
David Wyrick died on April 16, 1864, at the age of 57. Contemporary newspaper accounts reported that he died suddenly from an overdose of laudanum, a common opium-based painkiller he had been taking regularly for a long-term painful illness, most likely severe rheumatoid arthritis.
Local records and the original reporting did not list his death as suicide. The official cause was listed as “rheumatism” in some documents, and the newspaper noted the overdose without claiming it was intentional. However, the intense controversy surrounding the Holy Stones, combined with his financial troubles, led later writers to describe it as suicide. That narrative stuck in many books and articles for decades, even though the primary sources from 1864 do not support it.
The stress from the backlash clearly took a heavy toll on him physically and mentally. Still, the evidence shows he was managing chronic pain with medication that ultimately proved fatal. I would propose that it granted non-human intelligence access to his mind under duress, a move that proved catastrophic.
The image in the visitor center is David Wyrick’s 1860 survey map of the Newark Earthworks. It’s a detailed, hand-drawn overhead plan showing the full layout of the Great Circle, the Octagon, the parallel walls connecting them, and the surrounding landscape as it existed at the time. It includes roads, the Ohio and Erie Canal, railroad lines, and even the Great Circle, which was used as the Licking County Fairgrounds.
It’s widely considered one of the most accurate early maps of the site, which is why Ohio History Connection still displays and references it. It’s not an artistic painting; it’s a surveyor’s technical drawing — clean, precise lines with measurements and labels.
I sat there longer than I expected. The grandchildren moved around the room, patient, as children are when grandpa gets quiet in front of old things. My daughter kept the camera ready because she knows the look I get when something lands hard. I felt a familiar weight settle in. I have spent most of my life being the person who says the thing that makes a room go quiet. I do not enjoy it. I would rather study, walk the sites, read the reports, and keep my thoughts to myself. But the pattern forming in my mind as I looked at the Holy Stones and read the museum’s careful, institutionally approved explanation would not stay quiet. The stones may indeed be nineteenth-century work. The letter forms, the timing with Lincoln’s election, the social circles Wyrick moved in—all of that can be documented. Yet the question “why would someone go to this much trouble?” still sits there. The mainstream answer is political and religious motivation in a divided country. That answer is not wrong on its face. It is incomplete.
What struck me, sitting in that chair, was how little room the current framing leaves for the possibility that Wyrick himself was not the originator of the content, or that, even if he carved or commissioned the stones, the impulse and the specific knowledge came from elsewhere. Pain medications of the mid-nineteenth century were not inert. Some had properties that alter consciousness. Wyrick was a man under strain, already deeply engaged with the mounds and their meanings, moving through a landscape where indigenous knowledge and biblical imagination were colliding in real time. Across human history, people in altered states—whether through plants, fasting, ritual, or substances—have reported contact with intelligences that are not their own. They have returned with precise information about astronomy, geometry, architecture, and moral order. The Newark Earthworks themselves demonstrate exactly that kind of precise knowledge: alignments that track the moon’s complex cycle, geometry that rivals anything built in the Old World at the same period. The Hopewell culture that maintained and expanded these sites was part of a vast interaction sphere that moved copper from the Great Lakes, mica from the Appalachians, and ideas across hundreds of miles. They were not isolated. They were connected.
The possibility that non-human intelligences have interacted with human beings across deep time is no longer the fringe claim it once was. Government releases on UAPs in recent years have normalized the conversation in ways that would have been impossible even a decade ago. Films like Disclosure Day and public discussions now explore themes of possession, mind influence, and non-human entities operating through human agents. Some of these portrayals treat the phenomenon as technological or biological. Others, including certain narratives that reached wide audiences, frame it in explicitly spiritual terms—entities that seek to override human sovereignty, countered by faith, symbol, and will. I watched one such portrayal not long before this visit and recognized the pattern immediately. The same dynamic appears in ancient accounts worldwide: shamanic traditions in which practitioners enter altered states to receive knowledge from “the gods” or spirits; biblical descriptions of encounters at burning bushes, on mountaintops, or in temples complete with high place drug use, to a modern eye familiar with high-speed travel and gravitational effects, like interactions with non-local intelligences; the global recurrence of similar architectural and astronomical knowledge appearing in places separated by oceans and centuries.
If non-human intelligences have been present and active, they would not need wooden ships or land bridges to move knowledge. They would need markers. The Newark Earthworks, with their lunar clock and visible geometry, serve perfectly as reference points that can be read from above or used by people on the ground to synchronize time over long intervals. Time dilation is not science fiction; it is a measured fact. Travelers moving at relativistic speeds or operating near significant gravitational gradients experience time differently from observers on Earth’s surface. A short subjective journey for them could correspond to centuries or more here. Upon return, they would need fixed, durable references—alignments to stars and moon, geometric figures visible from altitude, places where the calendar could be read without ambiguity. The Hopewell and Adena landscapes contain exactly those features. So do other ancient sites that display sudden leaps in mathematical and observational sophistication. The question is not whether the knowledge appears; it is where it came from and why it appears in the patterns it does.
The Wilmington Tablet I now own a replica of fits into this larger question. It was buried with someone important enough that their personal marker was placed in the mound. The edge markings that catch the eye when you turn the piece over suggest a system—numbers, ownership, affiliation, or ritual status. Similar tablets from the Adena sphere have been found with red ochre residue consistent with use as printing or stamping devices, possibly for body art that identified lineage, achievement, or spiritual standing. If these were “ID cards” for the dead, they imply a society that tracked individual identity and status with precision across generations. That level of organization recurs in mound-building cultures of the Ohio Valley and beyond. It does not require external input to exist, but the sudden appearance of specific symbolic and mathematical systems in multiple places at roughly the same horizon of development invites the question of common inspiration.
I do not claim the Holy Stones are ancient. The evidence the museum presents for a nineteenth-century creation is substantial and has been reinforced by careful recent work. What I am willing to say, after sitting with the stones and walking the remnants of the earthworks, is that the story we are told about why they exist is too tidy. It reduces a complex man and a complex moment to a simple political hoax. It leaves no room for the possibility that Wyrick, already immersed in the mounds and carrying his own burdens, encountered something—an idea, an image, a compulsion—that felt as if it came from outside himself. That experience would not make the stones ancient. It would make them artifacts of contact, whether the contact was spiritual, psychological, or something we do not yet have language for. The same pattern appears in other times and places where precise knowledge falls into the hands of people under stress or in altered states: the biblical prophets, the builders of megalithic monuments, the medicine people who maintained alignments and oral calendars over centuries.
The destruction of the physical evidence compounds the problem. Newark itself was built over and through one of the most significant ceremonial landscapes in North America. Miamisburg Mound sits in a town that grew around it. Countless smaller mounds were plowed flat or bulldozed for roads and foundations before anyone could record what they contained. The Windover Pond site in Florida, with its 8,000-year-old burials preserving brain tissue and some of the oldest textiles in the Americas, revealed people whose material culture and genetic signals do not fit neatly into later narratives of isolation and simplicity. Bones and artifacts continue to be reburied under policies that prioritize contemporary tribal affiliation over scientific study, even when the genetic and cultural distance is vast. Every time we pave or rebury without full documentation, we remove data that might clarify whether the knowledge visible in these sites was generated locally, transmitted through ordinary human networks, or introduced through less conventional channels.
Archaeologists do the hard, necessary work of excavation, mapping, and dating. I respect that labor. What I question is the institutional reluctance to entertain hypotheses that fall outside the current consensus, especially when the consensus itself rests partly on the absence of evidence that has been destroyed or never collected. The same scholars who correctly note that the Holy Stones’ Hebrew shows characteristics of nineteenth-century Bibles are often the first to dismiss any suggestion that pre-Columbian contact or non-local inspiration could explain other anomalies. The stones become a cautionary tale about forgeries rather than a prompt to ask why a surveyor in 1860 would risk everything to place Hebrew commandments inside a Hopewell-era mound. The answer “politics” is available. The answer “something spoke to him in a way that felt authoritative” is not, because it opens territory that academic archaeology has largely ceded to other disciplines or to popular writers.
My own work, particularly the book I have been completing, looks to hold both the documented record and the larger pattern in view. The Politics of Heaven is not an attack on archaeology. It is a dedicated effort to reconnect what we can see on the ground—earthworks, tablets, alignments, sudden appearances of sophisticated knowledge—with the possibility that non-human intelligences have been active participants in human affairs for a very long time. That possibility does not require rejecting indigenous achievement. It expands it. The people who built and used the Newark complex were sophisticated observers and engineers. They also lived in a world where altered states, visionary experience, and communication with non-ordinary intelligences were part of the cultural toolkit. The same toolkit appears in the ancient Near East, in Britain, in Mesoamerica, and in the shamanic traditions that persist today. The content of what comes through those channels varies, but the mechanism is recurrent.
Sitting in the museum that afternoon, I realized again why I have to write what I am writing. The stones are on display. The earthworks are still there in fragments. The UAP files are coming out. The cultural conversation has shifted enough that a person can say, without immediate professional ruin, that the old categories—isolated continents, purely local invention, no external intelligences—are no longer sufficient to explain the full record. David Wyrick may have been a forger, a dupe, a sincere man who encountered something he could not fully explain, or all three at different moments. He was an abolitionist, like Lincoln, opposed to slavery, and I think he was a pretty good person. The stones he brought forward remain touchstones. They force us to ask what counts as evidence and whose stories get to shape the past. The Wilmington Tablet replica now sits on a shelf in my house. It is not ancient. It is a modern copy of an ancient object that, in turn, raises questions we have not yet answered. When I look at it, I think about the person it once identified or accompanied, the culture that made it important enough to bury, and the long chain of curiosity that brought a replica into my hands on an ordinary afternoon in Coshocton.
The grandchildren eventually pulled me toward the door. We stopped at a small tavern down the road for fish and chips. I set the tablet on the table for a moment and joked that it needed to eat too. The absurdity made them laugh, which was the point. Later, driving home through the Ohio countryside, I kept returning to the image of the Decalogue Stone in its case and the museum’s careful panels explaining its modern origin. They are not wrong about the carving. They are incomplete about the context. The full story of these places and these objects will require more than one discipline and more than one kind of evidence. It will require the willingness to sit with anomalies instead of explaining them away, to walk the remaining earthworks at moonrise, to hold a tablet in your hands and ask what it was for, and to consider that the intelligences our ancestors called gods, spirits, or watchers may have been something we are only now beginning to name again.
I did not want to be the person who has to say these things out loud in public. I still do not. But the pattern is there, the sites are there, the disclosures are happening, and the stones continue to ask their questions. The Johnson-Humrickhouse Museum did its job. It preserved the objects, updated the interpretation, and let a visitor sit quietly in front of them long enough for the next layer of the story to become visible. That is what good museums do. The rest is up to those of us who walk out the door still carrying the questions.
The mainstream interpretation encountered at the museum and the broader synthesis regarding non-human intelligence, time dilation, archaeoastronomy, spiritual influence, and the need to re-evaluate assumptions in light of emerging data. Personal observations and opinions are rendered in the first person throughout. Background on the Newark Earthworks, Hopewell/Adena contexts, Wyrick controversy, specific tablets, and institutional shifts is woven into the narrative rather than presented as separate sections. A bibliography of key sources for further reading follows.)
Selected Sources and Further Reading. But in essence, this is why I wrote The Politics of Heaven, to explore some of these out-of-the-box issues and put them in a useful, modern context.
• Johnson-Humrickhouse Museum, Coshocton, Ohio. Exhibit materials and presentations on the Newark Holy Stones (updated circa 2020–2022), including work by museum staff and archaeologist Brad Lepper. The museum website and related publications detail the stones’ history and current interpretation as nineteenth-century artifacts that reflect monogenist/polygenist debates.
• Wikipedia and scholarly summaries on the Newark Holy Stones (cross-referenced with primary accounts): consensus view as likely a hoax or planted artifacts from 1860, with discussion of Wyrick’s role, letter-form anomalies, and social context pre-Civil War.
• Ohio History Connection / Ohio History Center resources on the Wilmington Tablet (Sparks Mound, Clinton County) and Cincinnati Tablet (Fifth & Mound Streets discovery, 1841). Adena culture context for engraved sandstone tablets.
• Hopewell Ceremonial Earthworks (UNESCO World Heritage Site documentation) and Newark Earthworks visitor resources: lunar alignments, 18.6-year cycle, geometric precision, Hopewell interaction sphere.
• Ross Hamilton, The Mystery of the Serpent Mound (and related works on Ohio earthworks geometry and astronomy).
• Graham Hancock’s publications on ancient civilizations, consciousness, and alternative historical frameworks (for engagement with entheogen and non-local influence hypotheses; contrasted in the essay with sovereignty concerns).
• Biblical Archaeology Review (long-term reference for comparative ancient Near Eastern and American contexts).
• Primary historical accounts of David Wyrick’s discoveries (1860–1861 pamphlets and contemporary reports) and later analyses (e.g., Whittlesey, Lepper, and others on authenticity debates).
• UAP-related government releases and congressional records (post-2017 onward) for the shifting public and official conversation on non-human intelligence.
• Additional context on Adena/Hopewell tablets, Windover Pond site (Florida), time dilation in relativity, and global parallels in archaeoastronomy and altered-state traditions can be found in standard archaeological syntheses and peer-reviewed journals on those topics.
Rich Hoffman is an author, political consultant, and strategic advisor based in Cincinnati, Ohio, and the creator of The Politics of Heaven—a unique framework that connects biblical theology, ancient history, and modern power structures to explain how moral alignment and spiritual forces shape global events. Blending real-world political experience with deep research into archaeology, UFO phenomena, and suppressed historical narratives, Hoffman offers compelling commentary on topics ranging from ancient civilizations and the Dead Sea Scrolls to modern populist movements, paranormal continuity, and leadership strategy in chaotic environments. As the author of The Gunfighter’s Guide to Business and the forthcoming Politics of Heaven, he brings a grounded yet provocative voice to media discussions, supported by firsthand experiences and a cross-disciplinary approach that bridges science, history, and theology. For interviews, speaking engagements, or expert analysis, visit richhoffmanbooks.com or contact directly via phone at 513-307-5815 or email at rhoffman@richhoffmanbooks.com. If you’ve seen the movie, Disclosure Day and want to talk about it and the implications of Presidnet Trump’s UAP disclosures, let me know and we can bring some color to your coverage. https://richhoffmanbooks.com/media-inquiries-broadcast-topics-and-contact-info/?frame-nonce=ad51e7ecba I do have a firsthand UFO encounter to discuss.
I was really impressed with a recent piece by Donna D’Errico. She produces YouTube videos as part of the Myth Bound series, and I completely understand her approach. In an era when everyone can have their own media platform, people like Donna are stepping up to explore Earth’s mysteries afresh. She’s doing a kind of modern Josh Gates-style investigation—traveling to sites, talking to experts, and digging into legends with genuine curiosity. Her episode on Serpent Mound struck me as particularly strong.
Before I dive deeper, I have to acknowledge that this discussion probably won’t win me many friends—especially as my book The Politics of Heaven nears publication during a time when Spielberg’s Disclosure Day and waves of official UAP releases are forcing people to reconsider long-dismissed ideas. My reference point here is one of deep respect for the field: I love archaeologists. I admire the dedication it takes to spend years in the dirt, uncovering artifacts so the rest of us can wrestle with their meaning. But like any institutional endeavor, grooves form. Assumptions harden into orthodoxy. Human nature resists relearning, especially when funding, careers, and political narratives are at stake. Once a framework is set, new evidence is often shoehorned to fit rather than allowed to challenge the foundation.
Serpent Mound, in Adams County, Ohio, is far more mysterious than mainstream accounts typically allow. The default narrative attributes it to “Indigenous people,” specifically linking it to the Adena (circa 800 BC–AD 100) or Fort Ancient (AD 1000–1650) cultures, which then folds neatly into broader political claims about “stolen land.” This framing, I believe, serves agendas that seek to undermine America’s founding legitimacy in favor of collectivist remaking—an echo of old European resentments toward the prosperous republic born from the Louisiana Purchase, Florida acquisition, and western expansion.
Donna’s episode respectfully features archaeologists discussing the site’s astronomical alignments, particularly its alignment with the summer solstice sunset, which was important to Fort Ancient peoples. She highlights how the mound feels profoundly three-dimensional on the ground—coiling serpent body undulating with the terrain—unlike the flattened maps most people see. That experiential quality is key. The site was meant to be walked, felt, and understood in context.
Serpent Mound itself is the largest known serpent effigy in the world, stretching approximately 1,348 feet in an uncoiling form with a curled tail. It sits atop a plateau within the Serpent Mound crater (also called the Serpent Mound Disturbance), an eroded meteorite impact structure roughly 8 km (5 miles) in diameter (estimates up to 14 km), formed less than 320 million years ago (likely around 300 million years ago). The builders chose this precise location on the rim of an ancient scar invisible to casual observation. Radiocarbon dating has shifted: earlier assumptions pointed to Adena; a 1991 study suggested Fort Ancient around AD 900–1200; and a 2014 analysis (later corroborated) supports Adena construction around 300 BC, with rebuilding in the Fort Ancient period. Multiple layers of use are evident.
Why build the world’s largest serpent effigy on the edge of a 300-million-year-old impact crater with sophisticated celestial alignments? The mathematics encoded here—solstice and equinox orientations—suggest knowledge far beyond simple hunting calendars. I’ve visited the site for decades, often reflecting on these questions while overlooking the Brush Creek Valley. It is one of three key locations I explore in The Politics of Heaven as evidence of non-human technological and spiritual interaction.
The second is Windover in central Florida, near the modern Kennedy Space Center. This ~8,000-year-old Middle Archaic cemetery (roughly 7,000–8,000 years BP) yielded 168 burials in a peat pond, many with remarkably preserved brain tissue, woven textiles of advanced complexity (multiple weaves, including non-heddle loom examples), and deliberate ritual orientation (often flexed, on left side facing west, anchored with stakes). At the time, sea levels were far lower; the coastline extended miles farther out. Submerged sites likely await discovery. These people practiced sophisticated mortuary rites predating biblical timelines by millennia, challenging simplistic post-Ice Age migration models from Beringia. Their genetics and practices don’t align neatly with those of later tribal groups, opening the door to deeper questions about origins and external influence.
The third is Flag Fen in England, masterfully excavated by Francis Pryor. This Bronze Age site (around 1000 BC, contemporaneous with the First Temple period) features complex timber platforms, votive weapon offerings in wetlands, and evidence of sophisticated beliefs about the afterlife. Pryor’s work—detailed in books like Flag Fen: Life and Death of a Prehistoric Landscape—reveals a ritual landscape of remarkable engineering.
These sites, alongside markers such as the London Stone, Paris’s origin stone, and Washington, D.C.’s Masonic layout, suggest coordinated knowledge across continents and eras. Native American legends—Iroquois, Shawnee, and Aztec migrations from the north (echoed at Three Rivers Petroglyphs in New Mexico)—feature descending “gods,” giants, and supernatural beings that are remarkably consistent with global mythologies. The uniformity points to real encounters rather than independent invention.
Near my home in the Great Miami River valley (Liberty Township / Middletown area, Ohio), the Middletown Mound and Miamisburg Mound stand as testaments. Miamisburg is one of the largest conical mounds in eastern North America—65 feet high, 800 feet in circumference, built by Adena peoples in stages, containing vast amounts of earth and visible for miles. My daughter has taken a great interest in the Middletown site. These should be premier attractions, yet NAGPRA and institutional caution limit new excavations. Cultures routinely built atop older complexes—Cahokia, Baalbek, Jerusalem, Christian churches over pagan temples. Why assume otherwise here?
Archaeologists I respect operate under real constraints. Funding flows through institutions influenced by political and financial interests historically at odds with figures like Andrew Jackson. The “Mound Builder” myth was once weaponized for removal policies (Indian Removal Act, 1830), but today continuity narratives sometimes sideline anomalous evidence. I want these professionals to be better funded for open inquiry.
Post-disclosure, the picture sharpens. UAP whistleblower testimony on non-human biologics and reverse-engineering (with local ties to Wright-Patterson) makes ancient interaction plausible. Disclosure Day shifts the Overton window.
This leads to time—interdimensional or ultra-terrestrial beings likely master relativity. Time dilation is a physics fact. Travelers could experience days while centuries pass on Earth. Sites like Serpent Mound may serve as temporal anchors—celestial markers to recalibrate “when” upon return. Mythic “gods” gifting knowledge then vanishing aligns with this. Cryptids fit as echoes.
I’ve visited these regions and studied the works extensively. These inform The Politics of Heaven, my exploration of spiritual warfare, giants/Nephilim, divine rebellion, and humanity’s interactions. Nineteen of twenty-one chapters tackle controversial ground because they prioritize evidence over control narratives.
Donna D’Errico embodies the right spirit. Archaeologists deserve support for deeper digs. The great serpent on its ancient crater is no random effigy. It testifies to encounters with star-faring knowledge-bearers.
We stand at the threshold of new understanding. The dance continues. The serpent watches. Truth uncoils into the light.
Footnotes
¹ Donna D’Errico, Myth Bound YouTube series (episodes on Serpent Mound and related mysteries).
² Ohio History Connection, Serpent Mound official site details and history.
³ Wikipedia / scientific sources on Serpent Mound crater: ~8 km diameter, <320 million years old (est. ~300 Ma).
⁴ Radiocarbon dating summaries: 2014 Adena ~300 BC with Fort Ancient repairs.
⁵ Astronomical alignments (solstices/equinoxes).
⁶ Windover site reports: ~8,000 BP burials, textiles, rituals (Glen Doran et al.).
⁷ Francis Pryor, Flag Fen: Life and Death of a Prehistoric Landscape (2005).
⁸ Miamisburg Mound: Ohio History Connection / National Register details.
⁹ Broader context: Graham Hancock, Ross Hamilton (Serpent Mound), UAP disclosures, and Pryor’s Time Team work
Rich Hoffman is an author, political consultant, and strategic advisor based in Cincinnati, Ohio, and the creator of The Politics of Heaven—a unique framework that connects biblical theology, ancient history, and modern power structures to explain how moral alignment and spiritual forces shape global events. Blending real-world political experience with deep research into archaeology, UFO phenomena, and suppressed historical narratives, Hoffman offers compelling commentary on topics ranging from ancient civilizations and the Dead Sea Scrolls to modern populist movements, paranormal continuity, and leadership strategy in chaotic environments. As the author of The Gunfighter’s Guide to Business and the forthcoming Politics of Heaven, he brings a grounded yet provocative voice to media discussions, supported by firsthand experiences and a cross-disciplinary approach that bridges science, history, and theology. For interviews, speaking engagements, or expert analysis, visit richhoffmanbooks.com or contact directly via phone at 513-307-5815 or email at rhoffman@richhoffmanbooks.com. If you’ve seen the movie, Disclosure Day and want to talk about it and the implications of Presidnet Trump’s UAP disclosures, let me know and we can bring some color to your coverage. https://richhoffmanbooks.com/media-inquiries-broadcast-topics-and-contact-info/?frame-nonce=ad51e7ecba I do have a firsthand UFO encounter to discuss.
I have always lived with one foot in the ordinary world, local Ohio politics, family life along the Great Miami River in Butler County, and the other in the deeper currents of history, archaeology, and the unexplained. Growing up in the Cincinnati area, my family in the 1970s was already investigating strange lights in the sky and odd occurrences that didn’t fit neatly into everyday explanations. Those early experiences planted seeds that would later bloom into serious inquiry. I have never claimed to have been abducted or to have lived through anything as dramatic as the portrayal of Travis Walton’s ordeal in Fire in the Sky. My encounters have been subtler, more provocative, and in one memorable case, downright infuriating in their precision and timing.
One such encounter stands out, not just because of what I saw firsthand in earlier instances, but also because of how it unfolded in response to something I said publicly. A couple of years ago, amid ongoing discussions about government transparency, surveillance, and the lingering shadows of the COVID era, I recorded a video. In it, I dared whatever forces—whether extraterrestrial, interdimensional, or black-budget human technology—might be listening to show themselves right there in my backyard of Butler County, Ohio. I pointed to a specific spot in the sky near Middletown. I wasn’t expecting fireworks or a close encounter of the third kind. I was making a point about power, information, and the dangers of hidden knowledge wielded by institutions that demand trust while offering none in return.
A short time later—mere days—a ring of bright green lights appeared in the night sky exactly in that vicinity. Multiple residents captured video around 10:30 or 11 p.m. The lights rotated, hovered, then shot off with impossible speed. People stopped at stoplights, pulled out their phones, and filmed what appeared to be a circular formation moving counterclockwise before it vanished. Reports flooded local news: WCPO, WLWT, and others covered the strange rotating green lights over Middletown in Butler County. Witnesses described it as unlike any drone or conventional aircraft. Some called it frightening; others were fascinated. I wasn’t on site that night, but the proximity and timing were unmistakable.
This wasn’t my first brush with the phenomenon. I had witnessed other UFO activity years earlier, including one that left me genuinely angry at the audacity of it. But this particular event felt targeted. Given my political activity—my role as a vocal conservative voice in Butler County, my history with local issues like Lakota schools, tax fights, and broader America First advocacy—I have long assumed surveillance. Decades ago, in a previous neighborhood in Mason, Ohio, I confronted a drug ring operating too close to families. That brought FBI interviews and scrutiny that carried over for years. Local and federal eyes have been on me, my family, and my work for a very long time. When you dare powers—visible or invisible—to reveal themselves while criticizing government overreach, you invite responses. Whether this was a genuine non-human craft, advanced human technology (perhaps reverse-engineered or projected), or something meant to rattle me, it landed with precision.
I took it as a message. Not the kind that turns you into Richard Dreyfuss piling dirt in the living room from Close Encounters of the Third Kind, but one that demands deeper reflection. I have visited Roswell. I have investigated the Mothman in Point Pleasant, West Virginia—right across the river from Ohio territory familiar to me. There, UFO sightings were rampant alongside the Mothman reports in the 1960s. John Keel’s The Mothman Prophecies (later a film with Richard Gere) details how lights in the sky, strange calls, and Men in Black phenomena intertwined with the creature sightings leading up to the Silver Bridge collapse. You cannot grapple with Mothman without confronting the UFO dimension. I went there for personal research, on a birthday trip no less, and came away convinced that these events form a pattern far older than modern disclosure narratives.
Watching Steven Spielberg’s Disclosure Day recently brought it all into sharper focus. Spielberg, who has fielded countless UFO stories from the public over decades while making films like Close Encounters, treats the subject with a humanistic lens. The movie explores ordinary people pushing back against secrecy. I found it compelling, even if some critics dismissed elements. It reminded me of my own journey. Spielberg has no personal UFO encounter, by his account, yet he has shaped public imagination on the topic. I have had them, and they propelled me to write.
My thoughts also turned to Indiana Jones and the Kingdom of the Crystal Skull. Many reviewers scoffed at the interdimensional beings, calling it the weakest entry. I saw sophistication in it. The film uses Indy to explore ancient alien influence on human civilization—archaeologists from another realm, imprints on societies, crystal skulls tied to Roswell-like events and portals. It gave popular culture the moral license to think seriously about these ideas. It opened doors for shows like Ancient Aliens. The Peruvian connections, snakes as symbols (echoing the Garden of Eden), and hidden-in-plain-sight craft at the end resonated. I dedicated a chapter in my book to serpentine imagery and interdimensional influences.
Broader Context: UFOs in Ohio and Butler County
Ohio has a rich history of sightings. The 1952 “Flatwoods Monster” event in nearby West Virginia involved a bright object and a strange entity. In 1994, Trumbull County saw police-chased lights. Middletown itself has a history of reports, including cigar-shaped objects. The 2023 green lights fit a pattern of rotating formations and rapid departures defying conventional explanation. Some dismissed it as a prank or drone, but the speed and multiple witnesses suggest more. Butler County’s location—near Wright-Patterson Air Force Base, long rumored in UFO lore for reverse-engineering—adds intrigue. Reverse-engineering Roswell tech? Congressional testimony and retired officials hint at it. I know enough insiders to take such claims seriously.
These aren’t new. Ancient texts, archaeology, and global myths describe sky beings, watchers, and technology influencing humanity. The Book of Enoch, Dead Sea Scrolls (which I viewed at the Museum of the Bible on my birthday), Nephilim, and giants speak to this. My book, The Politics of Heaven, dives into spiritual warfare, divine rebellion, population agendas, and how non-human intelligences have shaped history. Biblical conspiracies, demons, and interdimensional entities aren’t “crazy” when disclosure normalizes the conversation. Spielberg’s film and real events make mainstream what was once fringe.
Government, Power, and the Politics of Disclosure
I have built my life around self-reliance, discipline (symbolized by my whip iconography from my family’s Kentucky heritage), and skepticism toward centralized power. The UFO debate often serves as a pretext for more government authority: “Trust us to protect you from them.” Yet the same institutions lied about COVID, mandates, elections, and more. Black budgets, compartmentalized programs at places like Wright-Patterson, and associations with supernatural tech-seeking make the government threat more immediate than hypothetical aliens. If entities have visited since civilization’s dawn, then history makes more sense—temples, sacrifices, and beliefs born of observed phenomena.
My dare and the subsequent sighting felt like a ritual response. Call it out, and it appears. Whether it was a government projection (holographic or drone tech) to discredit me in political circles, actual craft, or something responding to frequency/intent, it happened. Proximity to my pointed location, in an area with patterns (Middletown, Monroe, West Chester), wasn’t a coincidence. It reinforced my view: information is power. Secrecy builds empires on lies. As a grand jury foreman, I saw institutional failures up close. Two-tier justice, surveillance of citizens like me—these are real.
This encounter, revisited through Disclosure Day, crystallized my decision to finish the manuscript. I weave personal stories, including this one, with biblical archaeology, ancient civilizations (Axum, Britain BC, the Windover Bog People), giants, and modern spiritual warfare. Chapters explore how UFOs, interdimensional beings, and government secrecy intersect with heavenly politics. Reviewers call it wild, but grounded in my experiences and research. It answers questions Disclosure Day raises: What next? What does it mean for faith, power, and humanity?
Conclusion: Toward Understanding
I stand by my premises. Aliens or their tech have been with us. Government lies pose clearer dangers. My encounter was deliberate, provocative, and inspirational. It led to The Politics of Heaven, a book for those seeking the next layer after disclosure. Look up Middletown UFO reports yourself. Study Keel, Enoch, archaeology. Question power. Live with discipline and curiosity. The sky holds answers, but so does rigorous inquiry into heaven’s politics.
The modern cultural moment surrounding extraterrestrial disclosure sits at the intersection of fiction, data, belief, and institutional power. What once belonged exclusively to speculative literature and late-night radio has steadily entered mainstream discourse through cinema, congressional hearings, intelligence reports, and public polling. The convergence of these domains—popular storytelling, emerging government transparency, and shifting public opinion—marks not merely a fascination with the unknown, but a broader transition in how societies process uncertainty and authority.
Science fiction has long functioned as a precursor to technological and conceptual breakthroughs. From Jules Verne’s imagined submarines to Star Trek’s communicators, speculative narratives have historically inspired real-world innovation, shaping the ambitions of engineers, scientists, and entrepreneurs 12. This feedback loop between imagination and material progress has created a cultural environment in which ideas once dismissed as fantasy are re-evaluated as plausible futures. The genre’s influence extends beyond gadgets into ethics and social systems, providing frameworks for grappling with artificial intelligence, space exploration, and extraterrestrial life itself 1. In this sense, science fiction does not merely predict the future—it establishes the intellectual conditions that make certain futures conceivable.
The normalization of extraterrestrial discourse is reflected in recent polling data, which reveals a decisive shift in public belief. As of June 2026, approximately 63% of Americans believe intelligent life exists beyond Earth, a substantial increase from fewer than half in 2010 3. Moreover, about 21% of respondents believe direct contact with extraterrestrial life has already occurred 3. These figures illustrate a cultural transformation: belief in extraterrestrial life is no longer marginal but widely accepted. Even more telling is that roughly 84% of Americans believe the federal government knows more about unidentified aerial phenomena than it has disclosed 4. This convergence of belief in extraterrestrials and skepticism toward institutional transparency underscores a broader erosion of trust in official narratives.
Parallel to this shift in public perception, the United States government has released a series of reports on Unidentified Aerial Phenomena (UAP), providing an unprecedented—though limited—window into classified data. The 2021 preliminary assessment reviewed 144 documented cases, many supported by multi-sensor evidence and some exhibiting unusual flight characteristics such as abrupt acceleration and stationary hovering 5. By August 2022, the number of recorded incidents had expanded to 510, reflecting both increased reporting and reduced stigma among military personnel 6. The 2023 and subsequent reports further expanded the dataset to hundreds more cases, with total investigations surpassing 800 and later exceeding 1,600 by 2024, demonstrating a rapidly growing body of observations 75.
Despite this increase in data, a significant proportion of cases remain unresolved. While many sightings are eventually attributed to balloons, drones, or atmospheric phenomena, a persistent subset defies easy classification. Notably, no confirmed extraterrestrial origin has been established in these official reports, yet the continued presence of unexplained cases sustains public speculation 5. The reports emphasize aviation safety concerns and the need for improved data collection, framing UAP primarily as a defense and intelligence issue rather than a confirmation of alien technology 7. Nevertheless, the mere acknowledgment of unexplained aerial phenomena by government institutions has legitimized a topic long relegated to the fringes.
The cultural impact of this gradual disclosure cannot be separated from the role of media, particularly large-scale cinematic releases that translate complex or controversial ideas into accessible narratives. Films centered on extraterrestrial contact often serve as intermediaries between classified knowledge and public imagination, offering emotional and philosophical interpretations of what scientific reports leave unresolved. These narratives tend to humanize the unknown, framing extraterrestrial encounters in terms of curiosity, conflict, or moral testing. In doing so, they provide audiences with conceptual tools to process information that might otherwise provoke skepticism or fear.
At the same time, the enduring appeal of theories regarding ancient extraterrestrial influence demonstrates the persistence of alternative explanatory frameworks. The so-called “ancient aliens” hypothesis suggests that extraterrestrial beings contributed to early human civilizations, influencing architecture, religion, and technological development. While this theory remains popular in media and literature, it is widely regarded by professional archaeologists as pseudoarchaeology, often criticized for ignoring contextual evidence and substituting speculation for rigorous analysis 89. Scholars argue that such theories can undermine appreciation for human ingenuity by attributing historical achievements to non-human actors. Yet their popularity reflects a deeper cultural impulse: the desire to locate external origins for complex systems and unexplained accomplishments.
This impulse extends into modern interpretations of government secrecy and psychological control. Among the most controversial historical programs associated with these concerns is Project MK-Ultra, a covert CIA initiative conducted between 1953 and the mid-1960s. The program involved extensive experimentation with drugs, hypnosis, and sensory manipulation in an attempt to develop methods of controlling human behavior 10. Many of these experiments were conducted without informed consent, leading to lasting ethical and legal controversies when the program was exposed in the 1970s 11. MK-Ultra’s documented abuses have contributed to a broader skepticism toward intelligence agencies, reinforcing narratives in which governments possess capabilities that remain hidden from public scrutiny.
The persistence of such ideas reflects the influence of narrative storytelling, which often amplifies real-world events into more dramatic or comprehensive systems of control. This blending of fact and fiction can complicate efforts to establish a shared understanding of what is known, unknown, and unknowable.
Within this landscape, the concept of “disclosure” operates as both a political and psychological threshold. It represents not only the potential revelation of classified information but also the collective readiness of society to integrate disruptive knowledge. Historical precedents suggest that transformative discoveries—whether heliocentrism, evolution, or nuclear technology—require gradual assimilation. Sudden exposure to paradigm-shifting ideas can provoke resistance, denial, or reinterpretation within existing belief systems. Consequently, any process of disclosure, whether regarding extraterrestrial life or advanced technology, is likely to unfold incrementally, mediated by cultural narratives and institutional frameworks.
Religious perspectives add another dimension to this process. The possibility of extraterrestrial intelligence raises fundamental questions about humanity’s place in the universe, challenging anthropocentric interpretations of creation and divine purpose. Yet many theological traditions possess conceptual flexibility, allowing for the existence of life beyond Earth without negating core doctrines. The idea of a universe governed by a singular creator is not inherently incompatible with multiple inhabited worlds. Rather than undermining faith, the discovery of extraterrestrial life could expand the scope of theological inquiry, prompting reconsideration of divine agency and cosmic order.
Public reaction to such possibilities appears increasingly nuanced. Polling data indicates that a majority of Americans would respond to extraterrestrial contact with curiosity rather than fear, though a significant proportion also anticipates anxiety 3. This duality reflects the tension between fascination and uncertainty that characterizes human engagement with the unknown. Cultural conditioning through decades of science fiction has arguably prepared audiences for the idea of extraterrestrial life, normalizing it to a degree unimaginable in earlier generations.
At the same time, political framing continues to shape interpretations of disclosure. Debates over transparency, national security, and governmental authority influence how information is released and received. Bipartisan interest in UAP investigations suggests that the issue transcends traditional ideological divides, yet its implications can be mobilized within broader narratives about governance, sovereignty, and public trust. The question of who controls knowledge—and who decides when it is revealed—remains central to the discourse.
The interplay between science fiction, empirical data, and cultural belief ultimately reveals a society in transition. As technological capabilities expand and information becomes more accessible, distinctions between speculation and reality grow increasingly porous. Ideas once confined to fiction are reexamined through the lens of possibility, while scientific findings are interpreted within preexisting narrative frameworks. This dynamic creates both opportunities and challenges: opportunities for expanded knowledge and imaginative exploration, and challenges in maintaining epistemic clarity.
Future developments in astronomy, planetary science, and space exploration may provide more definitive answers regarding extraterrestrial life. Missions to Mars, Europa, and other celestial bodies aim to detect biosignatures or evidence of past life, potentially transforming speculation into empirical reality. At the same time, continued analysis of UAP data may resolve many currently unexplained cases, narrowing the gap between observation and explanation. Whether these processes culminate in confirmation of extraterrestrial intelligence remains uncertain, but their trajectory is unmistakable.
In this context, disclosure is less a singular event than an ongoing process—a gradual unfolding shaped by technological progress, institutional decisions, and cultural interpretation. The convergence of widespread belief, partial governmental transparency, and influential storytelling suggests that society is moving toward a new equilibrium in its understanding of the cosmos. This transformation is not driven solely by evidence but by the narratives constructed around that evidence, which determine how it is perceived, debated, and ultimately integrated into collective knowledge.
The enduring power of science fiction lies in its ability to anticipate and normalize the unfamiliar. By envisioning encounters with the unknown, it prepares audiences to confront them, bridging the gap between imagination and reality. As the boundaries of knowledge continue to expand, this role becomes increasingly significant, guiding public discourse through uncharted intellectual territory. In the evolving dialogue surrounding extraterrestrial life and government disclosure, fiction and fact are not opposing forces but complementary elements in a broader cultural process—one that continues to redefine humanity’s place in an ever-expanding universe. And with all that said, the movie, Disclosure Day, is a fantastic movie everyone should see. It’s important.
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Footnotes
[1] Data on public belief in extraterrestrial life: 3
[2] Public perception of government secrecy on UFOs: 4
Rich Hoffman is an author, political consultant, and strategic advisor based in Cincinnati, Ohio, and the creator of The Politics of Heaven—a unique framework that connects biblical theology, ancient history, and modern power structures to explain how moral alignment and spiritual forces shape global events. Blending real-world political experience with deep research into archaeology, UFO phenomena, and suppressed historical narratives, Hoffman offers compelling commentary on topics ranging from ancient civilizations and the Dead Sea Scrolls to modern populist movements, paranormal continuity, and leadership strategy in chaotic environments. As the author of The Gunfighter’s Guide to Business and the forthcoming Politics of Heaven, he brings a grounded yet provocative voice to media discussions, supported by firsthand experiences and a cross-disciplinary approach that bridges science, history, and theology. For interviews, speaking engagements, or expert analysis, visit richhoffmanbooks.com or contact directly via phone at 513-307-5815 or email at rhoffman@richhoffmanbooks.com. If you’ve seen the movie, Disclosure Day and want to talk about it and the implications of Presidnet Trump’s UAP disclosures, let me know and we can bring some color to your coverage. https://richhoffmanbooks.com/media-inquiries-broadcast-topics-and-contact-info/?frame-nonce=ad51e7ecba I do have a firsthand UFO encounter to discuss.
