It was a crisp, February morning the following day as we departed the Navajo Nation’s headquarters to meet with Dr. Mose. The views on our drive were amazing, with spires that arose hundreds of feet from out of the earth, with enormous rocks often balanced precariously on their tops and accessorized by tremendous sandstone mounds and colored plateaus for as far as our eyes could see. With vast blue mountain skies hovering lightly above us, this backdrop of mesas and spires painted in yellows, oranges, and different shades of reds were richly inspiring as a few hours later we neared the traditional hogan (a nine-pillared round room made from cedar logs and mud) in the Monument Valley, where Dr. Mose had said he would meet us.
Like something straight out of an Old West movie, he was standing there in front of the Navajo structure as we drove up, hands on his hips, adorned in cowboy boots and a well-worn straw cowboy hat (ironic, right?), along with a turquoise watch, rings, and belt buckle. Black, slightly curly hair dangled along his shoulders and down his back as he regarded us with a welcoming smile. As Carl and Allie got out of the SUV and went up to greet him, I estimated that he stood about five feet, four inches, and no more. He seemed pleased to meet them and more than eager to get started telling the tales that we had asked him to clarify for us—stories that his father and grandfather had passed down from generations before, stories of giants, stories of “alien slaying” heroes of lore, and more.
Following him, Allie and Carl entered the hogan with me and the cameraman bringing up the rear. I took note that this was a customary large mud hut with an opening on one side and a chimney pipe extending up through the center of the roof. It was surprisingly warm. Dr. Mose had obviously lit a fire in anticipation of our arrival. The smell of cedar permeated the room, and I could not distinguish if this was from the fire or from the cedar log beams, walls, and ceilings. The only light that shone in was from a hole in the center of the ceiling that let the smoke from the fire exit out. Places to sit were all around the perimeter wall against the reddish-brown clay and sand-mixed floor. Dr. Mose invited us to sit down, and he motioned for Carl, who had made the initial contact, to sit down next to him. He formally introduced himself to Carl by putting his thumb to his chest, then saying his name. Using his opposite hand to indicate his index finger, he named his mother’s clan. Moving to his middle finger, he regarded his father’s clan. Ring finger, grandmother’s clan. Pinky, grandfather’s clan. Then he smiled and offered Carl his hand, explaining that by greeting him in this way, not only was he shaking his hand, but he was extending the greetings of his entire family. Carl looked honored, and happily shook not only Don’s hand, but vicariously, the hands of his entire family.
With that, Dr. Mose immediately began talking as if on autopilot while our technician raced to set up the recording equipment. The cameraman said, “Hang on a second. Can we move to where there is more light and start over?” The aged medicine man hardly looked up as he replied, “No, no, I like to tell it here. This is where I tell it. Catch up,” and with that, he continued on where he had just left off, drawing in the sand on the floor and reciting the first part of the story of the ancient Anasazi as it had been repeated to him by his father and grandfather, who had been told by their ancestors, and so on—a legend that Dr. Mose alone had undoubtedly repeated hundreds of times before.
Since it was obvious that this Navajo historian was indifferent to our camera and recording plans (and, in fact, I could tell he was uncomfortable with us putting him on film, but thankfully he proceeded nevertheless), I stepped over to Joe Ardis (yes, the “Wild Man of the Ozarks” was our cameraman once again) and whispered, “Forget the lights and your usual setup checks and get the camera on him now; he’s not going to stop!” With that, Joe quickly unhooked the camera from the tripod, sat down next to Carl and Dr. Mose, and proceeded for nearly two hours to record what has only ever been allowed a few times in history before: the white man putting on film the official and legendary stories of creation, giants, a great flood, the reptilian deceiver, and more, all from the voice of the nation’s medicine man. Dr. Mose even sang to us in the antiquated tongue and recited parts of what I would call “Old Testament history” paralleled in their earliest antiquity using the Navajo language.
Not only did Dr. Mose substantiate the age-old and globally recorded story of “those who come through portals” and the impact they have had on biblical and global history past and present, and not only did he weave Navajo Indian myths and legends seamlessly with our understanding of the six days of creation, the arrival of Nephilim, and their connection to judgment by a global flood followed by the repopulating of peoples around the world and a second incursion of giants, but there were several instances in which, when I pushed him for greater detail, Dr. Mose went off script (he actually delineated from the official Navajo storyline) to provide greater consistency between history and the way the Bible itself recorded certain events.
For example, as the medicine man was following the “official storyline” about the Anasazi and how they didn’t disappear but rather migrated and became the modern Pueblo Indians, I expressed doubts about that theory, and he responded by grinning just a bit and saying, “Well, I probably shouldn’t tell you this, but—”. He then proceeded to tell us the older stories that his grandfather had repeated about these mysterious peoples actually disappearing after they came under mind control from a reptile with a halo, a carnivorous creature suspiciously similar to what I describe in the book On the Path of the Immortals (GET IT FREE IN COLLECTION HERE!) as “fiery seraphim” (Hebrew: saraph, “fiery serpent,” also corresponding with many other testaments around the ancient world, including Sanskrit sarpa, sarpin—“reptile”—whether with legs like the lizard or legless like the snake).
Another case in point is when I told him what we had learned from the Apache about cannibalistic giants and God destroying them in the Flood. “Oh, yes,” he said, reaching for an illustrated book he authored that is used in the Nation’s schools and libraries. He opened it to show us an artist’s depiction of a giant that had stood between thirty and forty feet tall: “There was a time when the earth was infested with such great giants and alien gods that destroyed and ate the people,” he said. “Some of them were in human form; others were monsters and [human-animal hybrids].” He followed this with the story of the White Shell Woman, who gave birth to two of the most important characters in Navajo mythology—the twin, miracle-performing sons named Naayéé’ Neizghání (whose name means “Slayer of Alien Gods”) and his twin brother, Tobadzischini. Together, these two great warriors killed many of the giants, hybrids, and monsters that were wantonly destroying human life. As Dr. Mose described these ancient tales, I could not help but think of David killing Goliath and then later other giants with his mighty men.
The storyteller then paused and said, “You know, when the Christian missionaries first came to America and told our people their stories of the giants and the Great Flood, we smiled and let them know we had already heard these tales long ago from our ancestors.” Perhaps this fact is why so many American Indians find it natural to convert to Christianity or why the Nations seem to have no issues with many of their tribal elders and educators being converts to Christianity.
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Another hour passed by as we gathered these stories and songs on film, and finally Dr. Mose finished his anecdotes. As we rose to thank him and to pack up our gear to leave, Carl noticed that the old man was very carefully using his foot to wipe clean the earthen canvas he had created with his finger that afternoon. Every brushstroke was erased. None of the art would ever leave the hogan. The story was to be memorized so that it could be passed on in words and songs for generations to come. This is the storyteller’s way. This is the science of oral history. And with that, the medicine man shook Carl’s hand, then ours, and we watched as he shuffled outside and down the trail. A slight wind kicked up dust around his feet as he went, and I could almost hear the ancient “Diné Bahaneʼ” (Navajo story of creation) whispering in the air through this purple mountain range, the ancient tribal language and traditional Navajo rattles and flutes somehow still resonating their imprint over the hills from a time long ago.
Do Petroglyphs Tell the Story?
After a week on the road, having covered hundreds of miles of reservations to walk amidst their multiple ruins including hogans, temples, and kivas, to follow guides and visit with a medicine man, not to mention tracking down and photographing petroglyphs, we were finally on our way to the last site we would visit—one that our Cherokee guide had told us not to miss. We’d already collected enough pictogram and logogram images from ancient rock engravings throughout the Four Corners area to make our case and to calculate for our purposes a recurring theme, which definitely seemed to match the Middle Eastern and biblical stories of portals, reptilians, fallen angels, giants, and the havoc these played on the old world. But this final petroglyph was important, our guide had said, and one we could drive right up to. So, we decided to make one final excursion, this time into Utah, fifty miles north of Moab, where one of the largest known collections of petroglyphs is located in San Juan County. The “storyboard” we would visit there etched in sandstone began as early as one thousand years before Christ, and it records practically every element contained in this series—from spiral vortices and those who come through them to human-animal chimeras and even giant, six-fingered and six-toed footprints in pursuit of much smaller five-fingered and five-toed humans. Even that reptilian with his halo is drawn here, just a couple feet away from alien-looking, bug-eyed creatures. This location is also easier to get to than most of the ones we trekked, yet it’s as important if not more so than other petroglyphs you could spend days hiking over miles of rough terrain to reach. (But again, if you can, I recommend that you do visit the Four Corners, get a hiking permit or a guide, and see as much as you can of what I started calling the “Anasazi Trail,” as much of this area includes evidence of a former time, in my opinion, an era when civilizations worldwide were suddenly and dramatically interrupted by those beings depicted on the Anasazi’s Utah wall.)
The Newspaper Rock Petroglyph, as this one is known, is somewhat decipherable as to which images are older due to the fading and darkness of the earliest depictions (which are certainly the most mysterious, with their alien-looking heads, suits, and what might be some type of craft), and archaeologists believe the writing on this great wall continued from 1000 BC or earlier up until about AD 1300—the same time the Anasazi suddenly disappeared.
But the National Parks sign admits:
There are no known methods of dating rock art. In interpreting the figures on the rock, scholars are undecided as to their meaning or have yet to decipher them. Unfortunately, we do not know if the figures represent story-telling, doodling, hunting magic, clan symbols, ancient graffiti or something else.
I suggest “something else” is exactly what they tell us based on redundancy of the same story told all around the world. The Anasazi, who disappeared when the habit of writing on this tablet also suddenly ceased, used images and symbols similar to those found globally that connect to a first, and second, incursion of giants and the mountainous gateways their creators came through.
And it wasn’t just me who immediately saw this story on the wall as a biblical one told through ancient American eyes. I could see it on Carl Olafsen and Allie Anderson’s faces, too—my chief investigators—after we finished filming, packed up our drone (which we had been using to gather aerial film), and started the long drive back to our hotel. As I drove, I glanced at Carl in the rearview mirror, and I could see that he especially was deep in thought. Soon, he got a notepad out and began writing something, which later he gave me at the hotel. It said:
Looking on that last petroglyph I could see a multitude of antique memos: the spiral that Dr. Mose had explained, the reptile with the halo at its head, footprints of animals, footprints of people…suddenly I stopped. There was a path of human footprints, each holding exactly five toes, alongside a path of giant human footprints…the larger sets carrying six toes! I was reminded of 1 Chronicles 20:6:
And there was again war at Gath, where there was a man of great stature, who had six fingers on each hand and six toes on each foot, twenty-four in number, and he also was descended from the giants.
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THOMAS HORN DESCRIBES A MYSTERIOUS MOUNTAIN WHERE A PORTAL IS SAID TO EXIST
Why would Native Americans concoct the same anomalous physiology as the ancient Hebrews on the other side of the world? While polydactylism certainly does not indicate someone is a Nephilim, accounts of giants with an extra digit on both sides of the Atlantic suggests a genetic relationship. On other places within the ancient figures was a more mystifying anomaly: There were strange, reptilian, humanoid shapes with bulbous heads and large, almond-shaped eyes. The oldest and most desert-varnished of them was a humanoid shape with what appeared to be an antennae coming off the head or helmet. Other humanoid shapes had horn-like features coming off their distorted human heads. One—the oldest appearing outline—appeared to be holding a disc-like object or a weapon of some kind and stood near a shape that had a square object affixed to the top of a shoulder-high post.
What could these figures have been left to communicate to future travelers? What were the motives behind the painstaking, time-consuming efforts of these messages? And where did the Anasazi go? Archaeologists theorize that the Anasazi were just absorbed into the Navajo and Hopi Tribes. But we were told in the Hogan [by Dr. Mose] that the tribes looked for them and could not find them. They tracked them to the Chaco valley but they were gone. The tribes mourned them and cried. Chaco means “to cry.” The oral history knows they just disappeared.
The question is…where, and why?
Carl Olafsen’s quizzical response to all we had seen—this final petroglyph included—is the same head-scratching response that generations who have stood where we did during our investigation must have felt. Yet I, for one, believe the answer was right in front of their and my team’s eyes that day (they do, too, after contemplating the evidence). The ancient ruins of the Anasazi date to megalithic ruins elsewhere in the world, and all seem to have the same fingerprints (and six-toed footprints!) of the giants all over them. That being true, if you take only the images that the Anasazi left behind and compare them to similar (and in some cases, identical) universal symbols found elsewhere around the world where the stories and meanings of the images have been made clear, and keeping in mind that these legends materialized globally at approximately the same time, it is more likely than not in my opinion that the universal story agrees with the record of every major culture of the ancient world in which the astonishingly consistent story is told of “gods” that descended from Heaven and/or came through spiral vortices to materialize in bodies of flesh.
From Rome to Greece—and before that, to Egypt, Persia, Assyria, Babylonia, and Sumer—the earliest records of civilization tell of the era when powerful beings known to the Hebrews as Watchers and in the book of Genesis as the benei ha-elohim (sons of God) mingled themselves with humans, giving birth to part-celestial, part-terrestrial hybrids known as nephilim. The Bible says this happened when men began to increase on earth and daughters were born to them. When the sons of God saw the women’s beauty, they took wives from among them to sire their unusual offspring.[i]
I believe a record of this first incursion of hybrid humans and six-toed giants is recorded in Genesis 6:4, which says:
There were giants in the earth in those days [the first incursion before the Flood]; and also after that [after the Flood, the second incursion], when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. (emphasis added)
Note that when the Torah (Genesis through Deuteronomy, the first five books of the Bible) was written around BC 1300, this would have been the same time when archaeologists believe the Anasazi, across the world from those Bible lands, were drawing giant, six-toed footprints on a slab wall in Utah and facing “an alien enemy” as the name “Anasazi” implies. When the writings in the Torah are compared with other ancient texts, including Enoch, Jubilees, Baruch, Genesis Apocryphon, Philo, Josephus, Jasher, Jubilees, and many others (not counting the accounts of the American Indian tribes on this side of the world), it is clear that this is more than a legend—it is history, a chronicle told through different peoples’ methods and worldviews involving giants suddenly infesting the entire world, being wiped out in a flood, then somehow returning in a second incursion. This story was written down globally, from Hebrew scrolls to Indian petroglyphs, to provide the oldest recorded testament of part-human, part-angelic creatures, who were in turn the offspring of hideous reptilian entities (or what the apocryphal book of Enoch calls fallen Watchers). Elsewhere in this book, you will read that documents found in Cave 4 among the Dead Sea Scrolls describe a Watcher named Melkiresha in the form of a terrifying reptilian whose looks “were frightening like those of a viper, and…he was extremely dark…and his face was like that of an adder.” Is Melkiresha or his fallen cohorts the same as those halo-bearing reptiles that led the Anasazi to destruction? There is reason to believe they were, and, after much comparison, I propose as reasonably justified a translation of the traditional Indian creation stories together with the Anasazi’s petroglyphs as telling:
- In the beginning, the great creator made everything.
- Powerful reptilians then came down from Heaven through portals (the spiral, halo, and reptilian symbols) to deceive the world, and the world fell into darkness. This is also hinted in one of the meanings of the word Anasazi (“an alien enemy”).
- Portals (represented in ancient spiral symbolism beside giant, six-toed footprints and horned, humanoid figures) opened at this time and alien “gods,” monsters, and giants came through them. Some of these giants had six fingers and six toes (just as described in the Old Testament).
- The creator destroyed the monsters and giants in a great flood.
- Yet the giants and reptilian deceivers returned, though not in the same numbers as had been before the flood. They turned the people to sorcery, cannibalism, and human sacrifice (as did the plumed serpents of the Mesoamerican Maya and Aztec).
Of course, one has to wonder what happened to the remains of the giants in America and whether the Smithsonian Institution actually participated in a cover-up (as some have alleged) in making a deliberate effort to hide the giants’ remains (which would inconvenience the theory of evolution, which they celebrate) as they were discovered in early American archaeological digs. Vine Deloria, a Native American author and professor of law, sounds suspicious that this conspiracy theory may be true. He says:
Modern day archaeology and anthropology have nearly sealed the door on our imaginations, broadly interpreting the North American past as devoid of anything unusual in the way of great cultures characterized by a people of unusual demeanor [giants].
The great interloper of ancient burial grounds, the nineteenth century Smithsonian Institution, created a one-way portal, through which uncounted bones have been spirited.
This door and the contents of its vault are virtually sealed off to anyone, but government officials. Among these bones may lay answers not even sought by these officials concerning the deep past.[ii]
Does the Smithsonian Institution have an Indiana Jones-like large warehouse somewhere with aisles of American giants’ remains locked away? It’s possible. I personally have dozens and dozens of old newspaper clippings published when skeletons of unusual size—ten feet tall and more—were being dug up across the United States. I have so many of these, it could be a book all by itself, and these articles lend support to the legends of when vicious giants were worldwide. While David was fighting them on one side of the world, the Anasazi may have been building cliff dwellings in America to avoid them, and their petroglyphs also harmonize with that story. But the Anasazi evidence is not alone. Locations around the world that seem to connect to what I have called the “second incursion” of giants that came after the great Flood are prevalent.
But what about evidence that points to the presence of portals-interloping reptilian entities and their giant offspring from the first incursion before the Flood? It exists and is global. We examin this evidence elsewhere in this series that even includes information connected to the portals/stargates “technology” records, raising the bigger question: Should the cliff dwellings of the Anazasi, the ruins of Göbekli Tepe, the gigantic stones of Baalbek and hundreds of other such locations around the world be understood as remnants of a first and second incursion of earth by portals-traversing reptilian immortals and their gigantic offspring? I believe the answer in many instances is yes. There is physical proof they were here, and by the time you reach the end of this series, you will most likely believe they are also set to return in force.
But first, we move to the southwestern corner of Anasazi portal territory, to Sedona, Arizona, where Cris Putnam and his team ran into a few odd “things” they didn’t expect.
UP NEXT: Secret Mountains, Vortices, and Denizens from Unseen Realms
[i] Thomas Horn, Zenith 2016 (Crane, MO: Defender, 2013) 194.
[ii] Wayne N. May, This Land: America 2,000 B. C. to 500 A. D. (Google eBook, Hayriver Press, June 18, 2012) 220.