Pip: The Overmanwarrior is the kind of site where you go to read about local Ohio history and end up reconsidering whether ancient earthwork builders had help from outside the solar system — and honestly, that’s a fair trade.
Mara: Rich Hoffman takes us deep into that territory today — ancient mounds, inscribed stones, and the question of what intelligence, human or otherwise, has been shaping civilization from the beginning.
Pip: Let’s start with the Newark Holy Stones and the case for non-human fingerprints on Ohio’s ancient landscape.
The Newark Holy Stones and Non-Human Intelligence
Mara: The post opens with a personal visit — a trip to the Johnson-Humrickhouse Museum in Coshocton, Ohio, where the Newark Holy Stones are held. The question it presses is whether institutional archaeology can fully account for what’s encoded in these sites and objects, or whether the framework itself is too narrow.
Pip: And the museum’s current panels, for what it’s worth, call the stones nineteenth-century forgeries — which is the tidy answer the post keeps poking at.
Mara: The post is direct about why that answer feels incomplete. Here’s the line that anchors it: “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.”
Pip: So the UAP disclosure moment is doing real work here — not as a distraction, but as permission to revisit old questions with new seriousness.
Mara: Exactly. The Newark Earthworks themselves are central to that case. The post describes them as tracking the moon’s 18.6-year nodal cycle with geometric precision — and then extends that into a navigational argument: if entities experience time dilation, these lunar-aligned earthworks function as ground references for calibrating not just where you are, but when.
Pip: Which reframes the whole complex from ceremonial site to cosmic waypoint — ribbons on trees in a forest, the post calls it, except monumental and landscape-scale.
Mara: The post also brings in David Wyrick, the surveyor who discovered the Decalogue Stone in 1860 — a carved figure with Hebrew inscriptions. The mainstream reading is Civil War-era political motivation: monogenism versus polygenism, the biblical argument against slavery. The post acknowledges that evidence but calls it incomplete. Wyrick was managing chronic pain with laudanum, already immersed in the mounds, and the post raises the possibility that what came through him “felt as if it came from outside himself.”
Pip: That’s a careful move — not claiming the stones are ancient, but asking whether the origin of the impulse matters as much as the origin of the carving.
Mara: And the post connects this to a broader pattern. The Wilmington Tablet — an Adena sandstone piece the post’s author found a replica of, for five dollars, in the museum gift shop — carries edge markings that suggest a systematic identity or ritual-status marker. The post reads these tablets alongside the earthworks as part of the same question: precise knowledge appearing suddenly, in multiple places, in ways that invite asking where it came from.
Pip: Five dollars for an artifact that raises questions archaeology hasn’t settled. That’s the best museum gift shop story I’ve heard.
Mara: The post is careful to say it respects the archaeological labor. What it questions is the institutional reluctance to hold anomalies open rather than explain them away — and that’s what the book The Politics of Heaven is framed as addressing. The full picture, the post argues, needs more than one discipline and more than one kind of evidence.
Mara: That tension between documented record and larger pattern is really the spine of everything here — and it doesn’t stay confined to Ohio.
Pip: What stays with me is the image of sitting quietly in front of the Decalogue Stone while the grandchildren wait — and still not being able to let the question go.
Mara: The post ends exactly there: the stones keep asking, the earthworks are still standing, and the disclosures are still coming. The conversation isn’t closed.
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 have been talking about this for decades, going back to a fourth-grade speech where I stood on a big stage in my elementary school and laid out what I had read about UFOs and alien interactions with Earth. Most people thought I was crazy then. They still look at me sideways sometimes when I bring it up, even as the evidence mounts and corporate media like Jesse Watters on Fox News discusses it in primetime. But the pattern has always been clear to me: this is not just about little green men or flying saucers. It is about power, control, and the deliberate erasure of previous knowledge so that new regimes—whether governments, stepfathers in broken homes, or corporate takeovers—can position themselves as the sole legitimate authority.
My new book, The Politics of Heaven, explores exactly this dynamic. It argues that interactions between humanity and advanced non-human intelligences have shaped our civilizations for millions of years. These beings, with their own political orders and technologies capable of bridging vast distances, have traded knowledge, labor, and resources with us. Yet authority figures across history have worked to suppress this reality. They do not want the public thinking about “Larry”—the previous husband, the prior administration, the older gods or visitors—because it undermines their claim to exclusive power. Just as a new stepfather might remove all traces of the biological dad from the house, change the furniture, sell the tools at a flea market, and forbid the kids from mentioning the old life, modern institutions and ancient priesthoods have tried to wipe the slate clean.
The recent disclosures under the Trump administration in 2026 have accelerated this conversation. In February, President Trump directed federal agencies to declassify evidence related to non-human intelligence. There has been pushback, as expected, but the information is coming out. Pentagon releases, whistleblowers, and primetime segments on Fox News are normalizing what I and many researchers have discussed for years. Over a billion people have engaged with this material online because there is a deep hunger for truth. The stigma that made talking about aliens at the grocery store feel taboo is cracking. Tabloids turned it into spectacle, but the serious evidence was always there for those willing to dig.
The Four Known Species
Scientists and insiders involved in crash retrieval programs have identified at least four distinct species of non-human beings recovered from downed craft. These reports come from credible figures like Dr. Hal Puthoff, a quantum physicist with deep government ties, and his collaborator Dr. Eric Davis. They describe beings with two arms and two legs, humanoid in basic form, but distinctly different.
The Greys (sometimes called Zeta Reticulans) are the most iconic. Small, typically 3 to 4 feet tall, with grey skin, oversized hairless heads, large black almond-shaped eyes, minimal noses and mouths, and three or four fingers. They are often linked to abduction accounts and the classic Roswell imagery. Insiders associate them with the 1947 Corona/Roswell crash site in New Mexico, where debris and bodies were reportedly recovered. They appear biologically adapted for advanced technological interfaces, possibly serving as pilots or intermediaries.
The Nordics look strikingly human-like, often described as tall (around 6-7 feet), fair-skinned, with features resembling Northern Europeans—blond or light hair, blue eyes. They are reported as more benevolent or diplomatic in encounters. Some accounts place their origins in distant star systems, and they have been tied to contactee stories since the mid-20th century. Their appearance may facilitate easier interaction with humans.
Reptilians (or reptiloids) are taller, around 6-8 feet, with scaly skin, sometimes tails, and lizard-like features while maintaining upright humanoid posture. Experts speculate they come from warmer or different evolutionary environments. They appear in ancient myths worldwide—serpent gods, dragon kings—and modern encounters. Some researchers link them to underground bases or long-term influence on Earth power structures.
Insectoids (or Mantids) resemble praying mantises in a humanoid form: tall, thin, with large compound eyes, exoskeleton-like skin, and insectoid limbs. They are often reported in abduction or high-strangeness cases as overseers or scientists. Their appearance can be startling, yet they share the bipedal structure.
These four are not exhaustive—insiders hint at more—but they represent the recovered biologics from dozens of craft. The technology recovered alongside them, reverse-engineered since the 1940s, has fueled innovations in materials, electronics, and propulsion that appeared suddenly in our society post-Roswell.
Historical Interactions and Crash Sites
This has not been a recent phenomenon. Archaeological and historical records suggest interactions stretching back millions of years, though mainstream institutions resist this interpretation. The Smithsonian and diffusionist debates highlight how out-of-place artifacts and sudden technological leaps challenge Darwinian timelines and isolated human development. Pyramids, megalithic structures, and earthworks worldwide show precision that strains conventional explanations.
Roswell/Corona in 1947 remains the most famous crash. Rancher Mac Brazel found strange debris. Military initially announced a “flying disc,” then retracted to a weather balloon. Whistleblowers like David Grusch have testified to non-human biologics from multiple sites. Other reported crashes include locations in Mexico, Russia, and earlier incidents. Ancient texts describe “gods” descending in fiery chariots—Vimanas in Indian epics, Ezekiel’s wheels, or Sumerian Anunnaki. These align with modern descriptions when stripped of cultural filters.
In The Politics of Heaven, I connect this to biblical and mythological narratives. The Witch of Endor summoning spirits for Saul, rituals for divine knowledge, and rival “gods” like Baal versus Yahweh reflect competing political orders among these visitors. Paradise Lost and Milton’s devils may describe advanced beings with non-Christian origins making deals for influence. Occult practices, star alignments, and telepathic communication have reportedly facilitated contact for millennia.
The Politics of Erasure
The core issue is control. Governments secure black budgets by promising protection from threats they cannot fully manage, instead making deals. New regimes erase predecessors: corporate buyouts fire old management and rewrite history; stepfathers remove photos and tools. Ancient priesthoods burned libraries or rewrote myths to centralize power. The Smithsonian’s role in diffusion debates and reluctance to excavate certain American mounds fits this pattern—maintain the narrative that our administration (or civilization) is the first and only legitimate one.
Whistleblowers face chastisement, just as Medicaid fraud exposers in Ohio do. The scam is not the initial event but the punishment for speaking. Over a billion downloads and views show public hunger. Fox News discussing four species, non-human craft, and congressional believers marks a shift from Coast to Coast AM to primetime. Steven Spielberg’s upcoming project will further mainstream it.
I am not surprised. Since fourth grade, I have seen the power dynamics. These species have their own agendas—trade, experimentation, influence. We traded labor, genetics, or resources for technology: cloth-making, metallurgy, or modern breakthroughs post-1947. Some view them as demons; others as neutral actors in a galactic political landscape. The truth is likely nuanced.
Disclosure is unstoppable now. Trump’s directive, the PURSUE releases, and persistent researchers ensure it. People must understand the politics of heaven—the heavenly (or cosmic) orders influencing Earth. My book ties these threads: power, history, and the fight against erasure. I have shared it with top people who initially dismissed it but now see the seriousness. This is not conspiracy; it is the unveiling of our true context.
We are not alone. We never were. The question is how we navigate these relationships without losing our sovereignty to those who would rule by hiding the past. The stepfather cannot erase Larry forever. The kids remember. Humanity is starting to remember too.
Footnotes
1. Jesse Watters Primetime segment, Fox News, May 2026.
2. Hal Puthoff and Eric Davis statements on recovered species.
3. Trump PURSUE directive, February 2026.
4. Roswell Report analyses and whistleblower testimonies.
5. Ancient astronaut theories and archaeological critiques (contextualized).
Bibliography
• Puthoff, Hal. Interviews and AAWSAP-related works.
• Davis, Eric. Briefings on UAP and biologics.
• Grusch, David. Congressional testimony.
• The Politics of Heaven by Rich Hoffman (self-published, 2026).
• Pentagon PURSUE releases, May 2026 tranches.
• Wikipedia and primary sources on Grey, Nordic, Reptilian, Insectoid encounters.
• Roswell incident archival reports.
• Books on ancient astronauts (von Däniken, Sitchin, and critiques).
• Fox News, NY Post, and related 2026 coverage.
• Additional: Milton’s Paradise Lost, biblical texts, Sumerian tablets, Indian epics for historical parallels.
Rich Hoffman is an aerospace executive, political strategist, systems thinker, and independent researcher of ancient history, the paranormal, and the Dead Sea Scrolls tradition. His life in high‑stakes manufacturing, high‑level politics, and cross‑functional crisis management gives him a field‑tested understanding of power — both human and unseen.
He has advised candidates, executives, and public leaders, while conducting deep, hands‑on exploration of archaeological and supernatural hotspots across the world.
Hoffman writes with the credibility of a problem-solver, the curiosity of an archaeologist, and the courage of a frontline witness who has gone to very scary places and reported what lurked there. Hoffman has authored books including The Symposium of Justice, The Gunfighter’s Guide to Business, and Tail of the Dragon, often exploring themes of freedom, individual will, and societal structures through a lens influenced by philosophy (e.g., Nietzschean overman concepts) and current events.
I never thought I’d be sitting here reflecting on another attempt on President Trump’s life so soon after everything else that’s unfolded in this wild political landscape, but here we are, fresh off the chaos at the White House Correspondents’ Dinner on April 25, 2026, where a 31-year-old Democrat named Cole Tomas Allen from Torrance, California, decided to storm the security line at the Washington Hilton with multiple guns and knives, firing shots in a desperate bid to get close enough to the president to do the unthinkable. I hate to say it, but I saw this coming in the broader sense—not the specifics of this lone actor, but the pattern of rage and violence that keeps bubbling up from the same ideological corners that have targeted Republican leaders for generations. As someone who was just at the White House with my wife a few weeks ago, experiencing the layers of security firsthand—the rope barriers, the lengthy check-in processes, the offsite staging down Connecticut Avenue a mile and a half or two miles away that forces the president into inconvenient travel for events like this—I couldn’t help but connect the dots immediately when the news broke. The security is extensive, as it should be, but it’s not foolproof against someone willing to die in those first few chaotic seconds of a rush, and that’s exactly what Allen tried to pull off. He charged the barricades, shots rang out, a Secret Service officer took a hit to the chest but thankfully had no permanent damage and was released from the hospital later, and the whole thing ended with Allen tackled and wrestled to the ground without anyone else getting hurt. Trump, ever the fighter, wanted to go back in and continue the dinner, which I totally agree with—it’s a shame they had to evacuate and crawl off the stage in that embarrassing scramble, all because some loser with a grudge thought he could rewrite history with a bullet. But what fascinates me, and what I’ve been turning over in my mind ever since, is how this fits into a much larger, darker thread running through American history, one that stretches back to Abraham Lincoln and the very founding fractures of our republic. I’ve never been one to shy away from calling things what they are, and this wasn’t some random act of madness; it was the latest chapter in a strategy of storming the line when elections and arguments fail, and it’s a Democrat thing through and through, whether they admit it or not.
Let me back up a bit and share what I saw myself, because I was physically in Washington, D.C., not long before this all occurred, and it gave me a front-row perspective that makes the whole incident hit different. My wife and I spent several hours at the White House after touring it, soaking in the people’s house as it’s meant to be, and then we wandered the city doing other things. One of the stops my wife insisted on was Ford’s Theatre, just a few blocks from the White House on 10th Street, near the FBI building, the Department of Justice, and the Smithsonian. It’s in that little historic sector off Pennsylvania Avenue, and I’ve talked to plenty of frequent D.C. visitors who’ve never bothered to go there, which I find astonishing—if you live or work in the capital, why wouldn’t you make the pilgrimage to the spot where a president was assassinated? The day we visited, they were still running plays there—they had a production of 1776 on the schedule—but before the evening show, they let visitors in for a historic tour. I stood right at the box where Lincoln was shot, and downstairs in the basement museum, there’s this incredibly detailed exhibit on everything leading up to and after the assassination. I bought a stack of books—two from NASA engineers who created a portable AC unit that’s making old expensive models obsolete, plus a whole bunch more on the Lincoln era—and they were surprisingly good reads. The museum staff had a passionate member of the historic preservation society who gave a half-hour-to-45-minute talk on stage about the theater, John Wilkes Booth, and Lincoln at the time, and it was riveting. We geeked out hard on the historical preservation side of it, my wife and I, because we love that kind of deep dive into how events shape nations. Across the street, the house where Lincoln died is preserved exactly as it was, with the bed still set up, the waiting room where his wife sat through the night, and then an adjacent building turned into a multi-story museum with elevators and creative floor knockouts to display artifacts, including a three-story stack of every book ever written about Lincoln. It puts into perspective just how pivotal he was, how the Republican Party was born to defeat slavery under his leadership, and how the forces arrayed against him—Democrats of the day, essentially the party of the South and slavery—couldn’t accept the Civil War’s outcome.
That visit stayed with me, and when I heard about Cole Tomas Allen’s rush on the Hilton security, it felt like history repeating itself most chillingly. John Wilkes Booth was an actor, a celebrity of his time, a major supporter of slavery who hated the emerging Republican Party and the way Lincoln had led the Union to victory. Just days after Lee’s surrender, with Lincoln reelected and celebrating, Booth used his knowledge of Ford’s Theatre to slip into the private box, shoot Lincoln in the back of the head, jump to the stage, breaking his leg, and flee through the back. The search that followed was intense, and Booth was eventually cornered and killed. But the characteristics? The same righteous fury, the same belief that the political opposition had to be destroyed physically because they couldn’t be beaten at the ballot box or in debate. Booth wasn’t some outlier; he embodied the Democrat rage of the era against a Republican president who dared to end their way of life. Lincoln had done nothing but win the war fair and square, preserve the Union, and free the slaves, yet the opposition framed it as provocation. Sound familiar? Fast-forward to today, and you have Cole Tomas Allen, a mechanical engineer and computer scientist by training, an independent game developer, a part-time teacher who was even named Teacher of the Month in 2024 at a tutoring company in Torrance, flying across the country to storm a security checkpoint at an event where Trump was speaking. He had a room at the Hilton, multiple weapons, and the clear intention to get into that ballroom and take his shot before anyone could react. Preliminary reports note a small political donation to a PAC supporting Kamala Harris in 2024, and while he’s described as a lone wolf with no confirmed party registration, the pattern fits: Democrat-aligned frustration boiling over into violence when rhetoric and elections don’t deliver the outcome they want. The media and left-leaning voices immediately tried to flip the script, blaming Trump’s “rhetoric” for making people upset, as if his push to make America great again is the real crime. It’s the same framing they used after the Alex Jones Sandy Hook saga, where free speech got twisted into causing harm, setting precedents to silence opposition. And after the dinner was evacuated, there was a video of invited reporters—those paragons of lowlife character—stealing bottles of wine to take home, proving the event’s attendees weren’t exactly above reproach themselves.
To really grasp why this keeps happening, I think you have to zoom out and look at the full list of presidential assassins and would-be assassins throughout our history. It’s not a short roster, and when you examine the motives, the ideologies, and the political leanings, a disturbing trend emerges that the mainstream narrative loves to ignore or downplay. Start with the successful ones: Lincoln in 1865 by John Wilkes Booth, a pro-Confederate actor driven by Southern Democrat sympathies against the Republican who crushed slavery and the rebellion. Then, in 1881, James Garfield was shot by Charles Guiteau, a delusional office-seeker who claimed divine inspiration but whose act came amid the spoils system battles that Democrats often exploited. William McKinley in 1901 by Leon Czolgosz, an anarchist influenced by radical left-wing thought who saw the president as a symbol of capitalist oppression. John F. Kennedy in 1963 by Lee Harvey Oswald, a self-avowed Marxist who defected to the Soviet Union and had deep ties to communist and pro-Castro groups—hardly a right-winger. Those are the four who died in office from assassins’ bullets, and already you see a pattern leaning toward radical left or anti-Republican forces.
But the attempts are where it gets even more telling, especially when you layer in the modern era and the repeated targeting of Donald Trump. There was Andrew Jackson in 1835, targeted by Richard Lawrence, who blamed the president for personal financial woes tied to Democratic Party infighting, though he was acquitted on insanity grounds. Theodore Roosevelt, in 1912, was shot by John Schrank, a saloonkeeper obsessed with third-term politics, but whose act disrupted a progressive Republican campaign. Franklin D. Roosevelt in 1933 by Giuseppe Zangara, an Italian immigrant anarchist who hated “capitalists” and originally aimed at the mayor of Chicago, but killed the mayor instead when FDR’s motorcade shifted. Harry Truman in 1950 by Oscar Collazo and Griselio Torresola, Puerto Rican nationalists with left-leaning independence motives who tried to storm Blair House. Gerald Ford faced two attempts in 1975: first by Lynette “Squeaky” Fromme, a Charles Manson follower tied to radical environmental and left-wing cults, who pointed a gun at him in Sacramento; then by Sara Jane Moore, a radical leftist and associate of the Symbionese Liberation Army who fired shots in San Francisco. Ronald Reagan in 1981 by John Hinckley Jr., whose obsession was more personal but occurred amid a wave of anti-Republican sentiment. George W. Bush had plots against him involving various radicals. Barack Obama faced threats from white supremacists and others, but the volume pales compared to what Republicans endure. And then there is Trump; the list is staggering even before this latest one. In 2016, there were multiple threats and plots during the campaign. The 2024 Butler, Pennsylvania rally attempt by Thomas Matthew Crooks, a 20-year-old who fired from a rooftop, grazing Trump’s ear before being taken out by the Secret Service. Another incident occurred in Florida at Trump International Golf Club, where a man with a rifle was spotted near the perimeter. Now, this 2026 incident with Allen at the Correspondents’ Dinner, charging the line like Booth slipping into the theater box. These aren’t isolated; they’re symptoms of a side that resorts to bullets when ballots fail.
What strikes me most, having walked the very floors where Lincoln breathed his last and stood at that preserved box at Ford’s Theatre, is how the psychology hasn’t changed. His hatred of Lincoln’s policies radicalized Booth, his support for slavery, and his view that Republicans were destroying the Southern way of life. He plotted meticulously, using his insider knowledge as an actor to get close. Allen, from what’s emerging, flew in from California, checked into the very hotel hosting the event, and made his move in those critical seconds when security might be distracted. The media reaction was predictable: some outlets and commentators immediately pivoted to “Trump’s rhetoric provoked this,” echoing the post-event spin that it’s somehow the president’s fault for pushing back against globalism, terrorism, and the erosion of American values. They said the same about Lincoln—don’t provoke the South, let them keep their slaves, mind your own business. It’s the same gaslighting: if conservatives challenge the status quo, any violence that follows is on us. But I’ve studied this enough, and I’ve written extensively about the spiritual dimension behind it all, because this isn’t just politics; it’s a battle for the soul of the nation. In my upcoming book, The Politics of Heaven, which dives deep into the conspiracies plotting against God’s creation and the biblical foundations of true liberty, I lay out the receipts on how these movements—Marxist persuasions that gained traction in the mid-1800s and wormed into American soil—defend their ground with threats and acts of violence when ideas fail. Lincoln loved his Bible; Trump has found a genuine relationship with God amid his political fights. The Republican Party, born to end slavery and preserve the constitutional order, stands as a bulwark, and that’s why it draws the fire. People like Booth or Allen don’t just wake up one day and decide to kill; they’re vulnerable to the demon whispers that radicalize through hatred, the kind festering in elements of the Democrat machine where debate gets shut down, voices get canceled, and when that fails, the garden hose of violence gets turned on full blast.
I spent way more time at Ford’s Theatre than I expected because the exhibit was so well done—it’s not some dusty relic but a living museum with creative displays, like the stacked books soaring three stories high, symbolizing Lincoln’s enduring legacy. The staff noticed my intense interest, and we struck up conversations; they’re passionate preservers of history, serving everybody regardless of politics, but you could sense the hush around the violence angle. They know the truth—that the same evil that possessed Booth is at work today—but nobody wants to “set off” the other side or invite more backlash. It’s pathetic, really, this self-censorship where we’re told not to hurt Democrat feelings lest they unleash more of what they’ve always done. Across from the theater, the Petersen House, where Lincoln died, is equally powerful, with the bed and rooms preserved, and the expanded museum next door telling the full story of the search and cultural impact. My wife and I relished every minute because we value what the Republican Party stands for: anti-slavery roots, freedom’s perpetuation, the defense of God-given rights articulated in the Constitution and the Bible. We left with armfuls of books and a deeper appreciation, but also a resolve not to ignore the pattern anymore.
This latest attempt with Cole Tomas Allen underscores why events like the Correspondents’ Dinner can’t keep happening off-site in unsecured hotels. The White House is the people’s house, and it deserves a big, beautiful ballroom right on the grounds under the tightest security imaginable. No more driving all over town, exposing the president and officials to these risks. Trump’s reaction—wanting to push through and continue—shows the spirit we need. The low character on display afterward, with reporters pilfering wine while a would-be assassin was still being processed, just highlights the decadence. And the irony of Democrats and media claiming Trump caused this by “poking everyone in the eye” is rich; it’s the exact argument used against Lincoln for ending slavery. If you don’t want violence, stop defending indefensible positions like radical globalism or anti-American sentiment. The answer isn’t more policy tweaks; it’s confronting the spiritual warfare at the root, the kind I explore in The Politics of Heaven, with detailed explanations of how these hatreds possess people and why Republicans like Lincoln and Trump become targets. I’ve got the receipts in that book because too many conversations end with “how can you say that?”—well, here’s how, backed by history, facts, and faith.
Reflecting on my trip to D.C.—the White House shirt I picked up, the Ford’s Theatre geek-out with my wife, the realization that this city under Republican leadership feels vibrant and alive—I’m more convinced than ever that we learn from these tragedies by accelerating the ballroom project and calling out the pattern plainly. Killer democrats don’t represent every member of the party, but their movement has a historical strain of violence when cornered, from Booth to Allen and the attempts in between. It’s not new; it’s persistent. We preserve freedom not by cowering but by building stronger, speaking truth, and understanding the spiritual battle. The show goes on at Ford’s Theatre, plays still performed where history was made, and America will endure the same way—as long as we remember the lessons from 10th Street and apply them to today’s threats. The museum there could take a week to absorb fully, and every American should visit; it’s not just history, it’s a warning and a call to vigilance.
Footnotes:
[Footnote 1: Details on the April 25, 2026, incident drawn from contemporaneous reports, including Al Jazeera, The Times, Time magazine, and NBC Los Angeles coverage confirming Cole Tomas Allen’s identity, background, actions, and charges.]
[Footnote 2: Ford’s Theatre and Petersen House descriptions based on personal observations and standard historic site information from the National Park Service.]
[Footnote 3: List of presidential assassination attempts compiled from historical records, including those documented in sources like the U.S. Secret Service historical overviews and books such as The Presidents and the Assassins by Ronald J. Sterba.]
[Footnote 4: Political affiliations and motives of assassins cross-referenced with biographical accounts; e.g., Booth’s Confederate ties in American Brutus by Michael W. Kauffman.]
[Footnote 5: Upcoming book reference to The Politics of Heaven by the author, forthcoming, with a full analysis of spiritual and political conspiracies.]
Bibliography:
• Kauffman, Michael W. American Brutus: John Wilkes Booth and the Lincoln Conspiracies. Random House, 2004.
• Sterba, Ronald J. The Presidents and the Assassins: From Lincoln to Kennedy and Beyond. CreateSpace, 2015.
• National Park Service. Ford’s Theatre Official Guide. U.S. Department of the Interior.
• Various news reports on Cole Thomas Allen incident: Al Jazeera (April 26, 2026), The Times (April 26, 2026), Time (April 26, 2026), Washington Post live updates.
• Hoffman, Rich. The Gunfight Guide to Business, prior edition.
• Lincoln assassination primary sources: The Assassination of Abraham Lincoln by various compiled eyewitness accounts, Library of Congress archives.
• Trump assassination attempt histories: Official Secret Service reports and public records from 2024-2026 incidents.
Rich Hoffman is an aerospace executive, political strategist, systems thinker, and independent researcher of ancient history, the paranormal, and the Dead Sea Scrolls tradition. His life in high‑stakes manufacturing, high‑level politics, and cross‑functional crisis management gives him a field‑tested understanding of power — both human and unseen.
He has advised candidates, executives, and public leaders, while conducting deep, hands‑on exploration of archaeological and supernatural hotspots across the world.
Hoffman writes with the credibility of a problem-solver, the curiosity of an archaeologist, and the courage of a frontline witness who has gone to very scary places and reported what lurked there. Hoffman has authored books including The Symposium of Justice, The Gunfighter’s Guide to Business, and Tail of the Dragon, often exploring themes of freedom, individual will, and societal structures through a lens influenced by philosophy (e.g., Nietzschean overman concepts) and current events.
I’ve been reflecting deeply on this pivotal moment in human history, where the trajectory of our entire species feels intentional—like everything, from the invention of widespread online communication to the collapse of institutional secrecy, has been building toward a massive unveiling. We’re living in what I call the age of disclosure, not just about UFOs and their implications, but about Earth’s true creation story, humanity’s original role, and our relationship with the divine. The internet has turned the world into one giant village, where discussions happen proactively, 24/7, without the old limits of gatekeepers. The sum of all these conversations is propelling us toward truth, stripping away power from those who once hoarded knowledge through secrecy.
I argue that even the tragedies of 2020—the COVID era, the global lockdowns, the antagonisms tied to what increasingly looks like a lab-manufactured event (with declassified materials and books pointing to gain-of-function research)—were necessary, as dark as they were. They shattered blind trust in authorities and sparked the open dialogue we have now. People are throwing ideas into the wind, leading to advanced, healthy exchanges that connect ancient mysteries to modern phenomena.
This brings me to the edition of the Book of Enoch that Timothy Alberino put together with the Blurry Creatures guys (Nathan Henry and Luke Rodgers). I’ve been immersed in it lately, and it’s exceptional. This complete version includes 1 Enoch (the main Ethiopic text), 2 Enoch, and 3 Enoch, with Alberino’s scholarly introduction and detailed commentary—especially on the Book of the Watchers (chapters 1-36). What makes it stand out are the full-color concept art illustrations: scenes of fallen Watchers, Nephilim giants, heavenly ascents, and interactions between celestial beings and humans. One image that struck me depicts a UFO-like encounter on a mountain with people below—it visualizes Enoch’s visions in ways that echo modern sightings and interdimensional ideas.
I don’t see this as science fiction or fantasy; I treat it as a historical text, preserved through the Ethiopians, referenced in the Dead Sea Scrolls, and influential in Second Temple Judaism. Fragments were found at Qumran alongside the Book of Giants, showing how central it was to that community—the Essenes, the Teacher of Righteousness, even figures like Jesus and John the Baptist would have known it. It was debated during canon formation but excluded from the standard Bible, yet it fills gaps in Genesis, explaining the “sons of God,” the Nephilim, the corruption that necessitated the flood, and Enoch’s own journey.
Enoch ascends through multiple heavens, encounters angelic orders, witnesses cosmic structures, and transforms into Metatron—God’s trusted scribe and advocate. The Watchers rebel, driven by lust for human women, father hybrid giants, teach forbidden arts, and corrupt everything, leading to the deluge as a reset. This narrative echoes flood myths worldwide and potentially ties into cryptids, Bigfoot-like beings, shadow people I’ve encountered in haunted spots, UFOs, and ghosts—perhaps residual spirits or something more multidimensional.
I love how Alberino and the Blurry Creatures team integrate global legends without apology. They frame it boldly as relevant today, linking pre-flood giants to anomalies like the Windover Bog site in central Florida. I recently visited the Brevard Museum there and filmed a short video that I sent to Timothy and others. The site dates to about 7,000–8,000 years ago, with over 160 burials preserved in peat. Remarkably, 91 skulls held intact or partially preserved brain tissue—shrunken but with gross anatomy, cellular structure, and extractable DNA. Grave goods included sophisticated woven fabrics rivaling modern textiles. While not exaggerated “giants” (skeletons lean on the high side of normal human height), the preservation and age challenge young-earth views and support deeper antiquity for advanced human activity, possibly tying into antediluvian sophistication described in Enoch.
This edition avoids the hesitant tone of older translations; it presents the text as essential for biblical theology, morality, and understanding Jesus’ mission amid cosmic rebellion. It survived in secret societies (Templars, Masons) while the masses got a sanitized version. Now, in our mass-publishing era, secrecy crumbles—books like this reach everyone.
I binge Alberino’s work—his writing, podcasts, everything—because his generation builds on Hancock and Von Däniken but roots it firmly in scripture. It grounds assumptions from archaeology and matches discoveries to ancient literature. The Book of Enoch likely predates or influenced Sumerian, Indus Valley, and other civilizations, with elements adopted across cultures (similar to how later traditions borrowed biblical motifs).
We’re in a unique time: humanity birthing a renewed relationship with God and truth through open exchange. The Holy Spirit operates multidimensionally, outside time—God, the Son yielding to the Father’s will at crucifixion, the Trinity bridging realities. Books like this facilitate real dialogue: What are ghosts? Interdimensional echoes? Do cryptids connect to fallen entities? Why the flood across every culture?
I highly recommend grabbing this edition—it is flying off shelves and sparks the right conversations. If you’re into biblical studies, lost books, disclosure, or matching scripture to the dirt digging of archaeology, it’s indispensable. It reframes Genesis, the deluge, and our role in profound ways. This is the great-grandfather material to Moses’ era, pre-flood history that validates so much.
It’s a wonderful book, full of love and context from Alberino and the team. I read it while at Windover, pondering these layers, and the implications are profound.
Footnotes
1. Alberino, T., Rodgers, L., & Henry, N. (2024). The Book of Enoch: With Commentary & Concept Art on the Book of the Watchers (Complete Edition, includes 1, 2, & 3 Enoch). Independently published. (Released June 13, 2024; draws on public-domain translations including R.H. Charles for 1 Enoch [1917], W.R. Morfill for 2 Enoch [1896], and Hugo Odeberg for 3 Enoch [1928]).
2. Doran, G.H., et al. (1986). “Anatomical, cellular and molecular analysis of 8000-yr-old human brain tissue from the Windover archaeological site.” Nature, 323, 803–806. (Details preserved brain tissue in 91 skulls, radiocarbon dates ~7,790–8,290 years BP.)
3. Milik, J.T. (1976). The Books of Enoch: Aramaic Fragments from Qumrân Cave 4. Oxford: Clarendon Press. (Documents Aramaic fragments of 1 Enoch from Dead Sea Scrolls, covering parts of the Book of the Watchers and related texts like the Book of Giants.)
4. U.S. Right to Know. (2026). FOIA-released Defense Intelligence Agency records (e.g., March 27, 2020 assessment on Wuhan Institute of Virology lab-origin scenario). Available via usrtk.org/covid-19-origins.
5. Office of the Director of National Intelligence. (2021). Declassified Assessment on COVID-19 Origins. (IC assessment noting plausible lab-associated incident hypothesis.)
6. Charles, R.H. (1917). The Book of Enoch or 1 Enoch. Oxford: Clarendon Press. (Classic translation of the Ethiopic 1 Enoch, basis for many modern editions including Alberino’s.)
Bibliography
• Alberino, Timothy, Luke Rodgers, and Nathan Henry. The Book of Enoch: With Commentary & Concept Art on the Book of the Watchers (Complete Edition). Independently published, 2024.
• Charles, R.H. The Book of Enoch or 1 Enoch. Oxford: Clarendon Press, 1917.
• Doran, G.H., et al. “Anatomical, cellular and molecular analysis of 8000-yr-old human brain tissue from the Windover archaeological site.” Nature 323 (1986): 803–806.
• Milik, Józef T. The Books of Enoch: Aramaic Fragments from Qumrân Cave 4. Oxford: Clarendon Press, 1976.
• Windover Archaeological Site overview. Wikipedia and related sources (e.g., The History Center, Titusville; Atlas Obscura articles summarizing excavations and preservation details).
The foundation of much of modern knowledge acquisition—particularly in education, science, and our understanding of history—rests on assumptions established long ago that may have directed civilization down a flawed trajectory. Minor errors at the outset compound exponentially the longer the original premise is upheld without reevaluation. This dynamic is especially pronounced in institutions that commit to paradigms and resist revision, even amid emerging contradictory evidence.
In my aerospace background, I have observed this pattern repeatedly. Engineers commit designs to drawings, then treat those specifications as near-permanent records. Decades on, superior methods or data often emerge, yet updates face resistance—not from malice, but from ego, career investment, and the desire to preserve a legacy. The initial work gains a kind of immortality, prioritizing continuity over advancement. Academia mirrors this: scholars invest lifetimes in degrees and research aligned with dominant views. Funding rewards conformity, particularly in politically charged fields, while deviation risks professional marginalization.
Charles Darwin’s 1859 publication On the Origin of Species introduced evolution via natural selection, positing life originated from simple organisms through gradual mutations, with “survival of the fittest” favoring advantageous variations—essentially accumulated “mistakes” that proved beneficial. This framework shaped biology and influenced broader views of human origins, typically dating the emergence of anatomically modern humans to about 300,000 years ago, with deeper hominid roots extending back millions of years.<sup>1</sup>
Elements such as adaptation and variation offer explanatory power, but rigid adherence creates problems when anomalies arise. Institutions defend the paradigm tenaciously, akin to engineers guarding outdated prints. In the 19th century, this intersected with socialist thought. Karl Marx and Friedrich Engels saw affinities: Marx reportedly viewed Darwin’s work as providing a natural-scientific foundation for class struggle, though he also critiqued aspects of it.<sup>2</sup> Engels critiqued Darwin’s “struggle for existence” as projecting bourgeois competition onto nature.<sup>3</sup> Nonetheless, evolutionary materialism informed Marxist circles, blending with collectivism—prioritizing group dynamics over individual agency—and permeating education and science via labor unions, the 1930s “Red Decade,” and 1960s hippie movements, movements advocated by the Cold War KGB.
This fusion formed a conceptual “box”: Darwinian timelines for biology and history, Marxist-influenced social explanations, and institutional filtering. Evidence outside these risks is dismissed as anomalous, erroneous, or contaminated.
Biblical archaeology offers a counterpoint, often more receptive to reevaluation. Western tradition draws from biblical narratives, and Near Eastern excavations frequently align artifacts with scriptural accounts. The Tel Dan Inscription (9th century BCE) references the “House of David,” providing extra-biblical confirmation of David’s dynasty.<sup>4</sup> Hezekiah’s Tunnel (late 8th century BCE), with its Siloam Inscription detailing construction from opposing ends, corroborates 2 Kings 20:20 and 2 Chronicles 32:30.<sup>5</sup> The Pool of Siloam, linked to the tunnel and excavated in 2004, matches New Testament references (John 9), where Jesus healed the blind man.<sup>6</sup> The Cyrus Cylinder (6th century BCE) aligns with Persian policies allowing exiles’ return (Ezra 1), confirming Cyrus’s edict to rebuild temples and repatriate peoples.<sup>7</sup> These findings, approached scientifically, affirm historical elements without requiring religious framing, demonstrating how openness to reevaluation yields validations.
In the 1990s, Forbidden Archeology: The Hidden History of the Human Race (1993) by Michael A. Cremo and Richard L. Thompson profoundly influenced me.<sup>8</sup> From a Vedic perspective, it compiles anomalous finds suggesting human presence millions—or even billions—of years ago, proposing cyclic rises and falls of civilizations (yugas). The book spans more than 900 pages, documenting hundreds of cases drawn from 19th- and early 20th-century reports, often from primary scientific literature, that challenge conventional timelines.
One prominent category comprises grooved metallic spheres, such as the Klerksdorp spheres from Precambrian pyrophyllite deposits near Ottosdal, South Africa, which are dated to around 2.8–3 billion years old. These small objects (0.5–10 cm) feature parallel grooves, equatorial ridges, and fibrous interiors, and appear artificial, with a hardness sufficient to resist scratching by steel.<sup>9</sup> Miners and curators noted their precision, with some rotating due to internal structure. The book presents them as evidence of advanced craftsmanship far predating known human activity.
Another set includes artifacts embedded in coal or ancient rock. A brass bell with an iron clapper, found in 1944 when a lump of bituminous coal from an Appalachian mine (dated ~300 million years old) broke open, exhibited an unusual alloy composition, as determined by neutron activation analysis (copper, tin, iodine, zinc, selenium; not matching modern production).<sup>10</sup> A gold chain, reportedly discovered in 1891 when Mrs. S.W. Culp split coal in Illinois (also ~300 million years old), was antique in artistry and embedded circularly.<sup>11</sup> The “London Hammer” (or “London Artifact”), found in 1936 near London, Texas, encased in rock dated to over 100 million years, features an iron hammerhead with a partial wooden handle turning to coal-like material.<sup>12</sup>
Additional examples include incised bones and shells from Pliocene or earlier layers showing cut marks or intentional breakage, suggesting human activity; eoliths (crude chipped stones) from Tertiary deposits interpreted as tools; crude paleoliths from ancient gravels; advanced stone tools in Pleistocene contexts; and anomalous human skeletal remains, like a modern-looking humerus from Kanapoi, Kenya (~4 million years old), or skeletons from Castenedolo, Italy (Pliocene, ~3–5 million years).<sup>13</sup> Footprints at Laetoli, Tanzania (3.6 million years old), indistinguishable from modern human prints despite apelike australopithecine contemporaries, add to the puzzle.<sup>14</sup>
Mainstream science attributes these to misidentification, hoaxes, contamination, or natural processes. The Klerksdorp objects are concretions formed by mineral precipitation (hematite, wollastonite) that lack perfect sphericity or a true metallic composition.<sup>15</sup> Coal-embedded items often rely on old, unverified reports; many involve intrusions during mining or geological folding.<sup>16</sup> Critics label the book pseudoscience, Vedic-motivated, and reliant on outdated data, accusing it of cherry-picking while ignoring transitional fossils and modern dating (e.g., radiocarbon on some “ancient” items yielding recent ages).<sup>17</sup>
However, the volume of reports—spanning continents and centuries—prompts questions: Why do such anomalies recur? The authors posit a “knowledge filter”—institutional bias suppressing paradigm-challenging evidence.<sup>18</sup> This echoes my engineering experience: true innovation demands openness to new data, not dogma.
We inhabit an era of disclosure, dismantling unaccountable structures and rejecting rigid boxes. Education and science, potentially built on flawed premises (inflexible Darwinism, collectivist reductions), constrain human creativity. As imaginative beings, we thrive unbound.
Forbidden Archeology exemplifies out-of-the-box thinking. Vedic cycles and long human histories offer intriguing lenses, regardless of faith. Critics decry cherry-picking, but anomalies exist that warrant scrutiny. And is a very positive addition to the historic record and approach to the mysteries of the universe.
Pursue truth via evidence, not accreditation or funding. Question assumptions; consult primaries; embrace disruption across domains. Teachers often transmit incomplete knowledge; growth arises from personal inquiry.
Read Cremo and Thompson—dense, but transformative. It reshaped my historical perspective. For balance:
• Cremo, Michael A., and Richard L. Thompson. Forbidden Archeology: The Hidden History of the Human Race. Bhaktivedanta Book Publishing, 1993.<sup>19</sup>
• Cremo, Michael A. Forbidden Archeology’s Impact. Bhaktivedanta Book Publishing, 1998 (responses to critics).<sup>20</sup>
• Biblical resources: Biblical Archaeology Society publications; e.g., on Tel Dan, Siloam, Cyrus Cylinder.<sup>21</sup>
• Critiques: Heinrich on Klerksdorp spheres (NCSE); Wikipedia on OOPArts and Forbidden Archeology; Brass, The Antiquity of Man.<sup>22</sup>
This evidence-driven approach fosters a deeper understanding of the past and the future. Keep peeling layers—truth awaits beyond boxes.
(Word count: approximately 2,100; expanded primarily through detailed anomalous examples from the book, additional biblical corroborations, and more extensive critiques/footnotes.)
<sup>1</sup> Standard paleoanthropological consensus; see Smithsonian Human Origins program.
<sup>2</sup> Marx to Engels, Dec. 19, 1860 (Marxists Internet Archive).
<sup>3</sup> Engels to Lavrov, Nov. 12–13, 1875 (Marxists Internet Archive).
<sup>4</sup> Biblical Archaeology Society, “Tel Dan Stele.”
<sup>5</sup> Biblical Archaeology Review on Hezekiah’s Tunnel and Siloam Inscription.
<sup>6</sup> City of David excavations; Pool of Siloam reports.
<sup>7</sup> British Museum; aligns with Ezra/Isaiah.
<sup>8</sup> Primary source book.
<sup>9</sup> Discussed extensively in Forbidden Archeology; curator Roelf Marx descriptions.
The victimization role that Zohran Mamdani is trying to utilize against President Trump isn’t going to work. I know many people are worried about Mamdani and that he is a sign of things to come, and he is. But not in the way that people fear. Zohran Kwame Mamdani is an American politician born on October 18, 1991, in Kampala, Uganda. He is a member of the New York State Assembly, representing the 36th district in Queens since 2021. He is a Democratic Socialist and a member of the Democratic Party. Mamdani won the Democratic nomination for mayor of New York City in the 2025 primary, defeating former Governor Andrew Cuomo. If elected, he would be the city’s first Muslim and Indian American mayor. Trump is right to discuss arresting and deporting communists. America has gone to war to fight communism, and when political people try to infuse communism into our political structure, they deserve the ridicule that they get. Trump has no obligation to play nice with socialism and communism. Mamdani is a Democrat who does not shy away from the socialist label, as most do, because he is making a move that Bernie Sanders and Ocasio-Cortez have paved the way for. I’ve been talking about it for a long time. The communists, Marxists, and socialists in America reside behind the disguise of the Democrat Party, and it is built into their policy-making. So knowing that, we have no obligation to play nice with them. Democrats are not equal at the table in a capitalist country if socialism is what they are really about, which it is and always has been. We cannot discuss with Democrats if that is what they are. Those ideologies are just too far apart, and Trump is right to indicate playing rough with them.
I’m not surprised that Mamdani won a primary election. I’m not sure he wins in the general election. There are a lot of people in New York City who have considered themselves capitalists, but have adopted Democrat ideas to prove to their leftist friends that they are not mean people. That argument is so “pre-Trump,” and it’s not going to work now for Mamdani. The politics of meanness is over; it took our country to a place we didn’t want to go, and that fever broke during the summer of 2024 with that assassination attempt against Trump, and he stood up and pumped his fist in the air, declaring we should all fight. Before that, there were many people, perhaps most people, who loved capitalism, but they adopted elements of socialism to prove to left-leaning political types that they were not what they were being called. Name-calling was a political tactic employed by the Democrat Party as it evolved into power. And as long as it worked, they were going to keep doing it. Mamdoni thinks that he is going to run a victimization campaign and that people will respond to him because they feel sorry for him. And that’s not how all this is going to emerge. Socialism is not going to make an open takeover of our political system. Now that people are forced to see the Democrat Party for what it is, they will reject those political candidates. And they won’t be able to win just because they are people of color, or that they are Muslim, or that they are nice-looking kids who can make TikTok videos. Victimization politics have given us many miserable politicians, and we have learned a hard lesson that the Trump administration is giving us relief from. And now that people know what they are picking, Democrats are going to get much different results than they have had in the past.
It’s not that people accepted Marxists, socialists, and communists. But people did not like President Obama and his socialist behavior, sold to us by his skin color. The kind of world that we have did not make people feel good. That wasn’t a platform for success for Bernie Sanders, Cortez, and Mamdani to utilize in the future. Instead, the same kind of Marxists are always there, but the Democrats lost their cover story. So it’s much harder for them now. Regionally, in places like New York, where high-density populations typically vote for Democrat ideas, these socialist candidates can perform well. However, in general populations across the rest of the country, they won’t do well at all because people are no longer voting out of guilt. Trump has shown people that they can vote for their self-interest and get much better results than voting for someone because they are Muslim. Or a person of color. Those are trends that are going out with the tide, not coming in. And everything that Mamdani is saying assumes that the victimization politics is the wave of the future. And that’s just not the case. It is not advisable to base your political platform on the ability to win a vote simply because people feel sorry for you. You want people to vote for you because you make them feel good about themselves. And that is what Trump has unlocked in politics: the ability to vote for candidates because they want to achieve a better standard of living and solve real problems. Not because they feel guilty about slavery or economic inequality. And in the end, in New York, it’s a capitalist town that has had an identity crisis, finding more confidence in itself with Trump in the White House.
Keep in mind that we have been teaching kids socialism in public schools for more than three decades now, so people have wide-ranging feelings on the topic. What a teacher’s union-controlled socialist sentiment has taught them does not represent their instincts toward self-interest. I am often stunned by how uninformed people can be, not because they are unintelligent. Still, when you talk to them, you get to hear such contrasts in their behavior that the totality of their utterances evolves into substandard assumptions. They don’t know what they think about anything, nor do they have the confidence to articulate their thoughts publicly, because they have been taught in school to suppress their opinions. Not to express them, but to advance socialist enterprises in America. But for anybody who wants a house, or a car, or a family, socialism is the enemy to those things, and people have a natural revulsion to anything that might prevent happiness along those lines. So, even if they are taught socialism, their instincts often run counter to it. In America, where people have a perpetual choice, they will not choose the limits of Marxism and its umbrella political ideas, such as socialism and communism. They have picked Trump once the peer pressure was cast away, and they were alone in the voting booth. And that is how it will be in New York as well as the rest of the country. The trend is not moving toward socialism, but rather away from it, as we consider that the schools have failed us. And we aren’t happy about it. And Zohran Mamdani might be good at TikTok videos that all but the most naive suckers enjoy. Still, when it comes to economic policy, people have learned many hard lessons from the mistakes of the Obama administration. They don’t want them in the future of politics, so while some might be shocked that a socialist beat a mainstreamer in a primary election, they shouldn’t be, because socialism is where the Democrat Party is. But it’s not where the rest of the country is. Republicans are poised to win by even larger margins because people are finally feeling free to express themselves more openly, and that doesn’t do well for politicians like Bernie Sanders and Zohran Mamdani.
This may seem like an odd topic, given the current state of the world, but I believe we are uncovering a vast conspiracy that’s deeply rooted in institutionalism and has been impacting the world as a whole. And to further validate that entire statement, and not to brag, but I was right. More correct than anybody in the world regarding the war with Iran. There might be somebody out there who said it as clearly as I did, but out of all the big players in the media, they got it all wrong regarding what Trump was doing with Iran. As usual, I was the first to say precisely what would happen, and it took days for the rest of the world to figure it out. So when I say that Atlantis, as a lost civilization, ended up in North America, and the mound builders specifically, it’s more than a fanciful expression of fantasy and fun. We are discussing institutional failure and why experts can’t be trusted even to tell us the truth about history, let alone advise us on medical issues, or run our lives through government. When we say that we need freedom from government, the answer to the whys and hows requires an institutional understanding of failure modes. So when I say that Greek mythology is the evidence of a previous, global civilization of Atlantis I say it to demonstrate that the root cause of much failure in the world can be traced back to mistakes that go back to that ancient civilization, and that we took many of the failures that destroyed that culture and migrated them into modern life. And our lifeline into that understanding is the stories preserved through Greek, Norse, and Egyptian mythology within the Hermetic tradition.
So when you understand how ancient civilizations either succeeded or failed, you can avoid the same mistakes in our present cultures. And in understanding that, I can see clear trends that many people miss completely, or don’t understand until it is way too late. With that said, I have been re-reading the Greek myths so that I can better understand Atlantis as a civilization, because one of the Greek gods, Poseidon, was in charge of that society, and obviously, the hints at what Greek mythology would reveal were more than the fantastic wonderings of human culture. The stories themselves, like all stories, reveal things about us as a species that are infinitely important in the decision-making process of modern governments and how much of it we need or want. I don’t like any of the Greek gods of Mt. Olympus, or their children, such as Apollo, Hercules, Achilles, or Hector; they are all overly flawed people who bring great destruction to the lives around them. And as we look around the world and consider that these stories are far older than the period of the famous philosopher Socrates, from 470 BC to 399 BC, likely by thousands of years. That would place them in the time of the societies all around the Mediterranean Sea, especially in Malta, and the Minoan worship of the Minotaur, a creature of the famous labyrinth. We must also pay attention to the Greeks, as without them, the Bible would not have been preserved for us to read today. And how many stories in the Bible are re-told stories from the very ancient past, put into modern context? With “modern” representing the latest biblical chronology. As the story goes, Atlantis was destroyed by a catastrophe, but it was already in a state of prolonged decline, having been overrun by witches and magicians who corrupted the society’s structure in detrimental ways, long before it sank into the sea, as reported by Plato.
Moral corruption is the element of concern here, and it was analyzed as the failure mode of Atlantis. As people fled that society, they migrated all over the world, taking their stories with them and their study of the stars in attempts to restart society many times over. We are currently working on doing this exact thing with Mars. Leaving one society for another is a common theme among all human beings; therefore, we must apply the same logic to the people of Atlantis, who migrated to North and South America, as well as to the Far East, and settled with their technology and religions intact. However, it would need to be changed subtly, not over a few thousand years, but over tens of thousands of years. We may find out with a lot more digging, that the Tower of Babel is a summary of what happened to the entire world during this crises period where Atlantis was destroyed and its inhabitants that survived became the North American Indians, or the civilizations of Egypt, Malta, or of Scandinavia, and the British Isles. And we didn’t see the connection because we made the wrong assumptions about how humans migrated across the globe. We came up with the idea of human evolution emerging out of Africa without verifying the reliability of that theory, and we constructed a time scale for human development incorrectly. And now, generations of scientists have gotten everything wrong because they refused to correct each other as new information was presented that contradicted their findings.
Given that history, it’s essential to understand how cascading failure is an accepted norm in our expert class of modern institutionalists. Rather than challenge the static norm, they are more prone to adopt it. Such as what happened with assuming that Trump bombing Iran would start World War III. Rather than looking at the economic conditions for Iran, we thought we understood the nature of war to the point that we did not address the situation correctly, until Trump bombed them and ended their terror regime in a single night on June 21st, 2025. The same flawed logic has dismissed Atlantis as a fantasy from the past, from the kind of minds that wrote the Odyssey and the Iliad, without considering that the stories themselves provided valuable insights into the human mind, which would long be gone as physical evidence through the process of erosion otherwise. Very little of anything built 10,000 years ago would remain unless it were preserved in the manner we have witnessed at Göbekli Tepe in Turkey. And when we study the North American mound builders, or the creators of Stonehenge, Avebury, or the entire South American continent, we are seeing what was left of a civilization from long ago that is only preserved in the stories they passed down through generations, that were perhaps organized by the Greeks, and other Mediterranean cultures in their quest for culture. So, they wrote down everything they could preserve, including the Bible. To understand ourselves in a modern context, it is essential to understand the past, not the one taught in school. Because much of that is all wrong. However, instead, we get glimpses from sources such as the Greek myths. And what strikes me most about them is the amount of sex in them. These were not cultures that hunted and gathered; they were concerned with human emotions and relationships, as well as luxury items, in any society that has advanced beyond the necessities. That means, if the Greeks had time to think about such things 2,000 years BC, or even 3,000 to 4,000 years ago, the stories came from a culture that had mastered the means to luxury, where they had free time to think about such things. This says a lot about the history we are studying, as it provides a very accurate window into the past, much better than carbon dating.
I have been thinking a great deal about pursuing a PhD. For me, it’s a debate of time; it’s hard for me to dedicate too much time to any one thing, and pursuing a PhD requires a significant amount of time in a specific field of study. However, my reason for wanting to do it, and I think I will at some point regardless, is that I want to prove it can be done without losing your mind in the process. I want to prove that if you look at the world with your face up against the glass, you can still see. And I could do just that, and in the aftermath, I could be very dangerous. However, typically, it costs around half a million dollars to pursue a PhD, and the time commitment is mind-numbing. However, it could be fun if it were in a field that you enjoy. I want to pursue one in Bible Studies, Philosophy, or Archaeology because I am passionate about these topics and have many ideas on how to improve them for the betterment of human civilization. But unfortunately, and this is just how things are in the living world, what you want to do and what you should, or could do, is not always the same. And the skill that I am best at, which is specifically me, is consuming vast amounts of random information and solving problems outside the box. And that is something I wouldn’t be able to do if I had my face too close to the glass for an extended period. My reasons for pursuing a PhD are not the traditional ones, but rather to demonstrate that one can be obtained despite the institutional problems in the process.
The best example of this is in Qesem Cave, a topic I first learned about while reading my favorite magazine in the world, the November/December 2007 edition of Biblical Archaeology Review, which was available in print at the time. Later, in December, I noticed a brief online article about Qesem Cave that had not been included in the print edition, and I thought it was astonishing. Here, a cave was discovered just outside Tel Aviv, Israel, and about an hour’s drive to the west of Jerusalem, that had human habitation 420,000 years ago. The cave was discovered while building a highway connecting the Mediterranean Sea to the interior, and its existence was entirely a matter of happenstance, which I found alarming. How many Qesem Caves were there in the world just waiting to be discovered, just short of the surface of the earth? And the answer is an astonishing amount that we are just starting to wrap our heads around, especially in hostile zones like China, Russia, and all over the Middle East. However, this discovery was so unusual and difficult to categorize that even in an archaeology magazine that typically reports on such issues, they weren’t quite sure what to say about it. Because it didn’t fit any previous assumptions about the region. And even then, it took seven years from its discovery for the world to learn about it. And since then, it has been researched a bit here and there up to 2016. However, much of the work has been relatively small in scope because the discovery process is overly bureaucratic and detrimentally procedural. The most intelligent people on the planet who could study these kinds of things were too tied up in peer review commentary to even begin to think of something that was not within the box of their specialized fields of study.
But Qesem Cave proves something I had long been thinking about in the specific region of the Bible lands. I believe there was a very good reason why Abraham was instructed to sacrifice Isaac at the location he did, and that the Holy of Holies was situated where it was. And that the skull of the first human ever, Adam, was buried in a cave under the site where Jesus was crucified. Academics with their face up against the glass write off such stories as fictional apocrypha, but I think the desire to write such stories such as in The Book of the Cave of Treasures is because under modern Jerusalem is an ancient system of caves that were always there, and that Yahweh was very angry at the Canaanite culture which resided there for many hundreds of thousands of years, well outside our accepted timeline for the flood stories and evolution of the Biblical characters. I tend to think that the story of Genesis compresses millions of years into the arrival of Abraham, allowing the plot of the Bible to begin. And that its reference points reach too deep in the past to connect to historical anchors. And Qesem Cave proves this to be true, not just because humans were using it as shelter from the outside world and the elements, but also because they were practicing shamanic practices there, which would be the oldest spot in the world where such activity was observed. I think it’s just the tip of the iceberg. And that the world is filled with such places. However, the Holy Land is so well-documented that a discovery like this can’t be ignored in any historical discussion.
Inside the cave were elements of apparent ritual activity using swan wings to mimic shamanic spirit flight while under the influence of hallucinogens, which the current argument is the foundation of all religious belief, the deliberate attempt for people to reach across known perception and talk to spiritual entities to assist with daily life. And biblically, we have people talking to what they think is God a lot. Qesem Cave reveals that this kind of practice has been ongoing for a much more extended period than previously understood. And for me, that’s a big deal, which is why I’m considering getting a PhD. I want to prove that you can achieve this without compromising your ability to think critically when new information is introduced. As I am, I excel at solving complex problems because my knowledge base is extensive. However, academia is designed against the broad acquisition of knowledge and is structured to be too specific, making it difficult to incorporate new information and advance understanding. And that’s why Qesem Cave has been so little explored, and why the Indian mounds of North America, and the world, get so little attention, because they don’t fit a narrative that academics have staked a stake in, and many PhD papers were written. I think the best and only way to shatter that assumption is to undertake one myself, so that I can conduct my thesis on the shortcomings of the current PhD process. We should encourage people to think primarily about multiple matters, rather than focusing on a limited vantage point, and then make the process so complicated that, once you survive it, you are changed forever by the experience. I interact with many people who hold advanced degrees every day, and I would say I know more of them than most people do. And I like them, but they all share the same problem: they think too specifically and do not think large enough to deal with the vast world of knowledge that we have yet to unlock. And in the process, they are often paralyzed by the procedure and cannot see the obvious. And that is precisely what Qesem Cave, which I think is one of the most incredible discoveries in the world, proves beyond a shadow of a doubt. And what is both scary and delightful is that it’s just the beginning. As far as me getting a PhD, I would like to get to a point in my life where I could take a few years and just think about the things I enjoy thinking about. It would be fun, and I could do a lot of good things with it. I may not be at that stage in my life now, but if and when I could, I think I would.
People have an ancient need, most people do, to belong. They need to feel attached to other people, which is likely the case for the last 5 million years of human evolution. Likely, it goes back much further than that, and if we dig deep enough in the earth and the mounds of antiquity, we would discover the limits of our carbon dating method in that it can only give us results for items that don’t decay away into nothing within a few thousand years. And that the evidence for the Vico Cycle elements of human existence has been shed off the Earth’s back many times. The evidence of this history is physical, and it’s so disturbing to institutional knowledge that it rocks the foundations of human belief systems so it has emerged underground to those who want to think of themselves as only the wisest to see it, and that personalities like Pythagoras and Hermes were the carriers of this ancient knowledge from the mystery schools where the initiates were given this vast knowledge to be carried like bricks of a wall into the tapestry of human purpose and existence, which leads to all the conspiracy theories of Freemasonry and the happenings that go on in Masonic lodges. I happen to know a lot of masons, master masons, and the type, and I am what many would call an expert on the occult. That’s not something that they give you college degrees for; it’s only something you can acquire by reading vast amounts of very esoteric material. But I am not a Mason. I have been offered to be. Just as saying that I’m an expert at the occult doesn’t mean that I’m sacrificing chickens to some demon god from beyond time and space. I would argue that they are all wrong in what their application to life is and has been, and my opinions are very much alone in this regard. So I’m willing to argue the merits, but I understand the need, and in saying that, I understand why there is so much anger and fear over the Trump presidency.
When I say that human existence has evolved over millions of years, I say that because it would have taken at least that long to develop the religion of astrology and to calculate all the math that has emerged into the mystery schools for which Egyptian society was built, and even Jewish, Greek and Roman society. There is a lot of talk about the necessity for numbers that are hidden in the text of the Bible for instance that point back to the alignment of the planets and how long it takes to develop a thought process of observing the powers of an all knowing God through the placement of stars in the sky so that a belief system can emerge. This is also why there is so much terror over humans traveling to Mars, because the night sky will be different there, and many of the astrology mystery schools that have emerged from what Masons believe to be Atlantean origins for all life on Earth will mean completely different things in a Mars night sky. So these mystery schools are very timid about modern society, and they see it as a vast evil because it’s selfish and materialistic, and that the point of Freemasonry is to give up all those things and to die of the self, and be initiated into the whole, the root cause of mankind’s actual failure, the need to belong to others and to limit themselves to a collective whole. It is in that statement that subconsciously, we see Freemasonry as evil and corrosive, while they see altruism and giving up oneself as the ultimate merit of a life well lived. To live for others, not to ever utter that others might not be worth living for.
Most of the heroes of these mystery schools have never outgrown the need for sacrifice and appeasement to the ultimate forces we call God in the universe. And back to the occult worship, I study why they want to be occultists, I would never seek the help of supernatural aid to achieve something I want to do in the world, which is what all forms of sacrifice are, the sacrifice of life to a God and hoping that the god will grant some wish to the person doing the sacrifice, it’s an immature desire to appease the master parent of life that people never grow out of as children. Children want to appease their parents, whom, when they are little, see as very strong and bigger than they are. So too are adults and their occult gods. The need to sacrifice to them is of the same mentality. But slowly, humanity has outgrown that desire, and what is happening with the Trump presidency is quite an extraordinary transition. It’s a kind of “Who is John Galt” approach to the ancient mystery schools of yielding to the forces that need to be sacrificed to, which for Freemasonry is the point of their existence, represented in the architect of King Solomon’s Temple, Hiram Abiff. In Freemasonry, initiates learn about the murder of the Temple’s architect on the steps of rising knowledge and wisdom within the Temple by three ruffians who demanded to know the secret of the order. But Hiram refuses, so he is killed over it, where Freemasonry sees this as a highly moral act of defiance to the materialistic forces of heathen behavior. The ultimate secret that Hiram died for in refusing to disclose about the masonic order is that altruism is the highest form of life for which all should live and sacrifice to.
Like the John Galt character from the famous book Atlas Shrugged, President Trump is a materialist who has dedicated himself to American capitalism and its advancement as a moral obligation. Many Freemasons lean toward socialism, but because of the nature of their belief systems, there is a struggle. Most of their heroes, like Pythagoras, were killed by aggressors, which points to the problem of the psychology of the belief systems at their heart. Socrates was killed. Jesus was killed much like Pythagoras, at the hands of the mobs and political elements of their times, so for people of those mystery school orders, those are necessary sacrifices that must be made to live a good life, and not to fear it. Give back to people while you still can and die to the nature of the self. At the same time, Trump expresses living a good self that spills over through the power of positive thinking, encouraging others to live better for themselves for the sake of themselves. And when an assassin’s bullet failed to land in Trump’s head, killing him, this rocked the subconscious of more than 5 million years of mystery school thinking, which has been wrong from the beginning. So the universe is pretty upset that Trump is president. And its acolytes, as well, are not happy that sacrifice is losing its power over human existence. And this has been the cause of the many Vico Cycle failures of civilization throughout that duration, even the fall of Atlantis, as the Greeks told the story, ending in corruption and sorcery well before the island continent sank under the Atlantic Ocean. Their civilization was dead long before that happened, and they took their poison with them to the far reaches of the earth to start new civilizations that we now dig up and see their ancient ruins. But in the scheme of things, they are just recent events compared to the long struggle to grapple with them. But for the first time, sacrifice isn’t the core belief system. Instead, productivity is what has rocked the foundations of every collectivist organization that ever existed. And they are very terrified of that emergence.
The Overmanwarrior 