We (Tom Horn and crew) could hardly have imagined on that mild winter morning in February, 2015, as we packed our all-wheel-drive SUV for the off-roads adventure into the Four-Corners area of the United States (where Arizona, Colorado, New Mexico, Utah, and the tribal governments of the Navajo Nation and Ute Mountain Ute Tribes connect), how much that trip would pay off, or the doors that would be opened and the unanswered questions that would be raised. When all was said and done, and the related best-selling book On the Path of the Immortals was published, we knew we had just scratched the surface and that a more intense investigation necessarily lay ahead. I also must admit, before the SkyWatch TV and Defender Publishing teams departed in 2015, I (Tom) and my group of investigators had not significantly questioned predominant institutional dogma that America had been mostly or altogether hermetically sealed off from the rest of the world until the arrival of Christopher Columbus at San Salvador Island in 1492. We came away from that initial indigenous quest with testaments to the contrary: evidence of diffusionism that would confront scientific orthodoxy—from surviving archaeological sites and artifacts to abundant photographic evidence—that suggested numerous pre-Columbian seafarers had traversed the Atlantic Ocean to interact with early Native Americans. A hint of such evidence, which demands the history books be rewritten, was detailed by me and Steve Quayle in Unearthing the Lost World of the Cloudeaters and is similarly reflected by Frank Joseph in the introduction to The Lost Worlds of Ancient America:
Why is an enormous stone wall, conservatively dated to 2,000 years ago, buried in Texas?… Who built a super-highway across West Virginia long before the first pioneers arrived? How do we dismiss thousands of 1,500-year-old inscribed tablets unearthed in Michigan during the course of seven decades, or hundreds of Roman coins scattered across the Midwest?…
Geological testing of a stone discovered in Eastern Tennessee by Smithsonian archaeologists more than 100 years ago… bear a first-century Hebrew inscription. Analysis of an Inca mummy discovered in the Andes Mountains shows it constitutes the remains of a girl who was part-Caucasian. Corn grown only in North America is graphically portrayed on the walls of 3500-year-old Egyptian tombs and temples. A monumental monolith identical to counterparts in Stone Age Europe has been uncovered at the base of Ohio’s serpentine earthwork…. Genes from ancient Western Europe and the Near East are being traced in several of today’s Native American tribes.
These irrefutable proofs represent a sampling of evidence conclusively establishing foreign influences at work centuries and millennia before the arrival of Europeans. These hitherto-unacknowledged visitors did not constitute occasional anomalies, but formed and shaped the prehistory of our country. They also disclose a vaster, richer panorama of ancient America than ever previously imagined.[i]
During our initial and secondary investigations, we met with indigenous leaders from several tribes who preserve some of these stories that are hardly “previously imagined”—from “sky people” voyaging from other dimensions and/or worlds to more down-to-earth ancient visitors from far-away terra firma involving tales corresponding with biblical chronology, including a sudden and violent incursion by giants, which was central to our research. These legends often reflect the classic biblical narrative of a good creator, a deceiving dragon, and an epic flood in which God judged and destroyed the giants. As an example, the Apache have a legend that tells of a race of Indians called the Tuar-tums who once lived as peaceful farmers in the valley near Mount Graham in Arizona. They prospered until one day they were invaded by the Jian-du-pids, described as goliaths who used tree limbs for toothpicks. These “Nephilim” were led by a massive man named Evilkin, who allegedly came from the Northeast with his hordes as they headed south to their home beyond the Gulf of Baja. These giants nearly wiped out the Tuar-tums before they hid themselves underground in the mountains and cried out to Father Sun, who threw down a huge fireball that seared the monstrous giants into the scorched mountain rock, followed by a universal flood that buried them beneath the mounds. While elements of this tale could be thought mythological, the story has remarkable thematic coherence with the Bible’s book of Genesis, chapter 6. The Apache Creation Myth (also connected to Mount Graham) is interesting in this regard as well, as a particular version involves the “One Who Lives Above,” who descended over the mountain in a flying disk at the start of creation. “In the beginning nothing existed—no earth, no sky, no sun, no moon, only darkness was everywhere,” the legend starts before noting that “suddenly from the darkness emerged a disc, one side yellow and the other side white, appearing suspended in midair. Within the disc sat a bearded man, Creator, the One Who Lives Above.”
While no single creation myth dominates all tribal beliefs, most groups share key precepts as well as symbolism within their oral histories. Besides the creator who rides within or upon a heavenly disk (a biblical concept), a dragon with the power of speech turns up, beguiling men, teaching them to use their kivas (underground rooms where prayers and rituals were made) to practice witchcraft and sorcery (what the Bible calls pharmakea), which played a role in the opening of supernatural gateways sometimes associated with mountains (ch’íná’itíh) through which spirit beings came (and still do), concepts we examine in greater detail elsewhere in this book. But before we get ahead of ourselves, I feel it is important to share with you an unusual story of a chance meeting, one that I believe was ordained by God, that introduces a man by the name of Michael Hering, a former art historian and decades-long museum professional with deep ties to Native Americans and the Smithsonian Institution (both of which are germane to this research), and his wife, Dena. I invited Michael to share his testimony (below), which is followed by how I came to know them, and finally what led to the recent meetings with his tribal leader friends that ended with an incredible admission to this “white man”…that the giants of biblical fame are real, we have entered the time of their return, and the medicine men know where the colossal bones of these beings, which will be reanimated soon, are hidden, and are protecting those locations.
ARTICLE CONTINUES BELOW VIDEOS:
SUPERNATURAL PORTALS WORLDWIDE CONNECTED TO GIANTS? SMITHSONIAN COVER-UP?
WERE WATCHERS & GIANTS ANCIENT MEGALITHIC BUILDERS? THEY’RE IN THE ENIGMATIC BOOK OF ENOCH–SHOULD WE TRUST IT?!
Testimony of Michael Hering to Dr. Thomas Horn
In His Own Words
I have been interested in Native American art and culture since I was a child. When we played “Cowboys and Indians” in the 1950s, I was always the kid who wanted to be an Indian. I was fascinated by books about American Indians, and still have several books about them from my childhood.
Little did I know that in college I would embark in serious study on the art and culture of the Indigenous People of the Americas that would last a life time. While at the University of Cincinnati, studying art education, I was asked to work at the Cincinnati Art Museum on the 1976 exhibition “The Art of the First Americans.” This was one of the first major American Indian art exhibitions in the country. It was during this experience that I knew that I wanted to study Native American art from an art historical perspective, and to pursue a career in art museums. I moved to Albuquerque, New Mexico, to attend graduate school in Native American and Tribal art history. I also worked in the collections at the Maxwell Museum of Anthropology at the University of New Mexico. Every day I had my hands on ancient, historical, and contemporary Indian art objects while researching, documenting, and photographing for more than four years. The Maxwell Museum complex also housed the Chaco Canyon Center of the National Park Service, and the Mimbres Archaeological Foundation. I interacted regularly with both of these agencies, and also worked with ancient ancestral Pueblo Indian artifacts fresh from archaeological digs. After graduate school I went to Washington, D.C., as a visiting scientist at the Smithsonian Institution’s National Museum of Natural History. I relished in my work in the anthropology department studying southwestern Pueblo Indian pottery in the dusty rotunda attic of the National Museum. It was very exciting to live and work in the nation’s capital at one of the world’s great museums Then I moved to Santa Fe, New Mexico, to work for the School of American Research (SAR). The school is a world-renowned center for advanced anthropological research, and research in the humanities worldwide. I was initially hired as the collections manager at the Indian Arts Research Center (IARC). After several years, I became the director of the IARC, where I developed the center, added to its definitive collection of historic and contemporary Southwest Indian art, and started all of its accompanying programs. I also oversaw the research, funding, and publication of more than fifteen books on Southwest Native American arts and culture. In addition, I worked with some of the foremost scholars in the fields of anthropology, archaeology, and the humanities through the school’s other academic programs. I spent more than sixteen years working at the SAR. Most importantly during this time, I became friends with many people from all the Pueblo Indian communities, and all the other tribes in the greater Southwest and Southern Plains. I was frequently asked to Pueblo Indian feast days, dances, ritual dramas, and ceremonies from lots of tribes for many years, not yet realizing the consequences (Ephesians 4:27).
Through my education, and interaction with many scholars at the School of American Research, I was deeply steeped in the concepts of Darwinism, evolution, and the Beringia Land Bridge. I also believed that the American continents and its Indigenous People had been isolated with little, if any, outside contact with other cultures of the world. I unfortunately bought into this propaganda “hook, line, and sinker,” and never really questioned it. At times though, it did bother me, from a personal perspective, as to why ethnologists and archaeologists did not believe Native American stories, legends, and myths about their creation and origins. Each person and tribe I always spoke with firmly believed that they did not migrate from anywhere, but had always been here. And they all had oral history traditions passed down from generation to generation to prove where they came from.
I was raised Catholic, so I always seemed to fit into the predominantly Catholic-Hispanic-New Mexican culture. Likewise, at the Indian Pueblos, since they practice what seems like a façade of Catholicism since their forced conversion during the Spanish conquest of the New World. Each of the tribal communities has a beautiful Pueblo-style, Spanish-Colonial mission church, but the village architecture is also dominated by the two great kivas and dance plazas that signify Pueblo religious traditionalism. All the Pueblo Indian villages still participate in their own religious traditions that harken back for more than a thousand years, long before the arrival of the Spanish. Although Catholicism had been the only faith I had ever known, it, like anthropology, had many facets that I began to question.
It was during this time that I met my first wife, Brenda Dorr. She also was a museum professional, from the East Coast. She moved to New Mexico in 1989, and became the curator of archaeology at the Maxwell Museum of Anthropology. We married in 1992, and our daughter Ceili Elizabeth was born in 1994. After seven years of marriage, unfortunately, our relationship began to unravel. We were both headstrong about pursuing our professional careers, instead of honoring God through our marriage. We were both into New Age beliefs and practices, and had no idea of the harmful effect they had on us. And I began to suffer from traumatic brain injury (TBI) and/or possible chronic traumatic encephalopathy (CTE). My condition was caused by more than a dozen concussions. I suffered six consecutive ones while playing contact sports, many having occurred in college while playing NCAA ice hockey. I started having problems with my memory, slowness of speech, difficulty concentrating, and anger issues, and the devil knew exactly what to throw at both of us (1 Peter 5:8). In addition, my deep personal involvement with many different kinds of Southwestern Native American religious rituals and practices had opened me up to many dark and harmful spiritual entities that had a strong hold on me (Ephesians 6:12). We divorced in 1999, and my wife quickly remarried and moved with my daughter to Maryland. I entered a very dark period in my life for several years—I believe demonically influenced—and I drank heavily and did drugs regularly. I left the museum world after twenty-some years, but continued with my involvement with Native American arts and culture by becoming an independent art dealer. Things went from bad to worse. Both of my parents died during this period. My divorce was finalized, and my family moved away. My art businesses, with significant bank loans, failed after several years, and I went into bankruptcy. I was forced to sell my home and my car. I had twenty dollars left in my pocket, and was basically on the streets. I ended up living in a friend’s camper for a year and a half. But God had other plans for me.
In February of 2002, I met my second wife, Dena Cunningham, a Christian woman. Dena had a vision of me the week before she met me. She had a strong visualization of a man coming into her life who had some sort of mental disability, and that she would be by his side taking care of him the rest of her life. We both knew when we met that we were meant to be together. I cleaned up my act and started working a blue-collar job with the city of Santa Fe. We dated for a year and a half, and were married in 2003. Dena began to challenge me with all sorts of new ideas and Christian values that I had never considered before. We discussed that the Bible was the inspired Word of God. We debated that the earth was created in six literal days, not over millions of years. We talked about the fact that Noah and the worldwide Flood was a real event. We argued about Darwinism and evolution. My long-held views on almost everything, along with the Catholic dogma with which I had been raised, all changed. I read In Six Days by John Ashton, and The Late Great Planet Earth by Hal Lindsey. We started listening to the Christian teachings of several different pastors on the radio such as Dr. Chuck Missler, J. Vernon McGee, and David Hocking. We were fired up to study the Bible, reading it cover to cover every year. We got underway with hosting a home Bible study group, and then found a great Bible teaching church that taught the Word, verse by verse, line by line, chapter by chapter. I was born again, and Jesus Christ became my personal Savior. I quite literally rejected all the previously held knowledge I had about life and the world. Everything seemed to make sense now, and life was on a new trajectory, and seemed great for a number of years. But the old demons were hard to get rid of, because of my pride, sinful nature and tendencies (Ephesians 4:27). After about eight years, my darkness started to creep over me once again.
I went into a period of great decline, and could not find satisfaction in any area of my life. I felt like my entire life was a waste. I became lethargic in my marriage, and resented giving my wife the affection due her (1 Corinthians 7:3). I became cynical, then apathetic towards my church family and worship towards God. My anger issues were ever present, I could not concentrate, and my memory declined. Demonic spirits seemed to be all around me, and I became more belligerent towards everyone. One of my Pueblo Indian friends, Marcellus Medina, the governor of Zia Pueblo, always said, “You must be very careful about what spirits you entertain” (2 Corinthians 11:14). The decades during which I had been involved in Native American spiritual rituals, and all of the sacred objects I had handled and studied, seemed to have an effect on me (Leviticus 19:31). My mind could not focus, and I told my wife I just wanted to be alone. I felt I could not let go of the strongholds the demonic presence and the head fog had over me. I told my wife to leave me, as I was in a state of mental and physical decline, and to go find someone else who could take care of her. I put her in a very vulnerable position. We agreed to divorce in August 2015. During this entire period, I also thought that my whole academic life had been a waste. I now found my mind at the very bottom intellectually and emotionally. I had turned my back on God, my wife, my daughter, my stepson, my church family, and my faith. But the Holy Spirit was not done with me. God was allowing me to be tested once again, sifted like wheat (Luke 22:31; James 1:2–4 and 1 Peter 4:12–19).
I had cast my wife into a pit of vipers, with fear all around her, she felt so alone and rejected. The devil tempted her constantly, trying to destroy her and her testimony. But God had His hedge of protection around her (Psalm 91). Dena also had several Christian women friends, Karen Padilla and Pamela Bawol, ministering to her throughout the year (Matthew 18:20).
I spent a long, lonely winter on our ranchero in the mountains outside of Santa Fe. Dena would come and go occasionally, and we still had many arguments. It grieved me to see her in this condition, and I was the cause. Then, I started reading my Bible again. I began to awaken as from a deep slumber. God began to show me what I had done to my wife, and how she was so deeply broken. The Holy Spirit began to speak to me, telling me to make things right with God and my wife (1 Corinthians 16:13). Spring came, and Dena and I began to see more of one another on the ranchero. We knew that despite all that we had been through, we still loved one another, but Dena was still so upset with me.
On May 17, 2016, when Dena and Pamela met for their weekly cup of hot tea and chocolate cream pie, they discussed how they wished they could go to the Rocky Mountain International Prophecy Conference (co-sponsored by SkyWatch TV and Prophecy Watchers) in Colorado Springs, Colorado, held on July 15–17, 2016. They knew it had been sold out since October, 2015. But, Dena was determined to get tickets somehow. She immediately called Prophecy Watchers from the café, and was told it was indeed sold out. She asked to be put on the waiting list anyway, and was told she would be #31 and #32 on the list, if anyone cancelled.
Early summer was upon us. I knew I needed to act now to make things right with God, to honor Him, and to ask Dena if she would consider remarrying me. On June 5, Dena and I met at home, and she was still troubled by me. I kept apologizing to her for what I had done, and for my erratic behavior. I told her I needed to keep my original vows to the Lord about our marriage (Numbers 30:2). I told her I had been looking at diamond rings for her. She was still not sure what to make of all of this.
On June 17, Prophecy Watchers called Dena while she was at work, and said that two tickets were available. Did she want them? She exclaimed, “Yes! I am going to the Conference!” I met Dena that afternoon, and she told me that the two of us were going to the Prophecy Conference! She also said she would remarry me! We decided right then to get married in Colorado the day before the conference started on 7/14.
We were married again in the Colorado Springs County Clerk’s office on the seventh month and the fourteenth day, just several blocks away from the Prophecy Conference hotel. My daughter, Ceili, and her husband, Oliver, were our witnesses, as they had just moved to Denver from the United Kingdom. We were having a wonderful honeymoon attending the Prophecy Conference. We met and fellowshipped with so many delightful people and conference speakers. Gary Stearman, one of our favorite Bible commentators and conference organizers, signed our wedding certificate. We saw Tom Horn, the other Prophecy Conference organizer, but he was always surrounded by people wanting to talk with him. We visited his Skywatch TV book display table numerous times. On Saturday afternoon, July 16, Dena started up a conversation with Nita Horn about her Whispering Ponies Ranch. Tom stopped by the table and had numerous people standing in line waiting to talk to him. One by one, he spoke with them. Then he was standing by himself, with some of his conference associates. Something told me to go over and introduce myself. I walked up to him and said hello, and told him how much we appreciated all of his work and that of Skywatch TV. Then I told him how much I enjoyed his latest book, On the Path of the Immortals, and that I had a background in Native American arts and culture, anthropology, and archaeology. I told him I had written to him before when they were doing research on his latest book, and that if I could ever be of assistance to let me know. He was interested, and asked me if I could re-send my previous correspondence to him. When we returned home, I could not locate the original email I had sent Tom. One week went by. Then Dena got an email from Tom, as she and Nita had exchanged contact information. Tom asked Dena if he could call me. We spoke shortly thereafter, and he told me about this new research book and film documentary project, and asked if I could help them. Suddenly, it was like a door opening up, and I knew now why God had me spend most of my life studying Native American art. I suddenly had a vision of what my ministry should be the rest of my life. I began looking at everything I knew about Native American arts and culture from a biblical perspective—“through the lens of Scripture.”
I also now knew why God had allowed me to have the life experience that I had. I had so many wonderful and successful moments in life, and then was given some extreme challenges with which to deal. I was able to have all the experiences I did with Native American culture and its spiritual side, so I would understand its religious depth, both good and bad. Similarly, I was permitted to have encounters with drugs, alcohol, loneliness, a prideful nature, and divorce, which in my case helped me to eventually learn what love and marriage is all about, and the real meaning of life (Luke 10:27).
In all my trials and life lessons, it always came down to, “Do I put my trust in God?” Now I do completely. And I believe what the Bible says, that our purpose in life will be set by God. He prewired us, He scripted us, and set us on a trajectory as children. The quest that I am now on will be to use my life-long experiences, and work with Native American art and culture, to help further prove the authenticity of the Bible (Ephesians 2:10).
ARTICLE CONTINES BELOW VIDEOS:
SERPENT MOUNDS FOUND AT THE GILGAL REPHAIM ‘WHEEL OF GIANTS’
EVIDENCE OF NEPHILIM GIANTS & REPTILIANS FOUND AROUND THE WORLD?
Readers should be aware that Michael’s testimony above hardly captures the moment he approached me at our conference a few years back and all the minute details that led me to connect with him after the conference to see if he could put me and Steven Quayle into contact with leaders from among the Pueblo peoples.
Michael had told me that he was friends with many of the Native American tribal heads (which certainly turned out to be true), and knowing that Steve and I were working a top-secret lead involving ancient America and the location(s) of what the nation’s elders called “Cloudeaters,” we were eager to find if any of the Ute nation, Zuni, or Hopi chiefs would be willing to disclose any parts of what until now has been the most highly guarded Native American information.
In addition to natives being very closed-mouthed regarding the location of the giant bones (or even giants in stasis, something they hinted at in our conversation with the leaders), I also requested to meet with one or more of Michael’s old Smithsonian curator friends to ask if there is any truth to the conspiracy theory that their museums and research centers (administered by the government of the United States) are hiding the bones of giants that were removed from burial mounds in our nation’s early history. While I’m still waiting for that interview(s), Michael’s latest email to me was quite promising. He writes:
Tom…I finally was able to make contact with one of my Smithsonian friends, Dr. Bruce Bernstein yesterday. He was one of the initial Directors of the Museum Support Center (one of the Smithsonian’s vast state-of-the-art “warehouses” the size of five football fields and two and three stories high). They have 14 of these throughout Maryland and Virginia which house more than 149 million objects! He could give us a lot of great background information, but most importantly, he gave us a “green light” with regards to a philosophical approach to other Smithsonian staff that I know who might prove most interested in helping us to try and locate the Giant Bones. Bruce believes that “scientific anomalies” that could not be made sense of were simply stored away in warehouses. He does not believe that there was ever any intentional cover up, and that searching the collections now for Giant Bones is a valid investigation. We just need to talk to the right people. I hope to speak with two current senior Smithsonian staff members tomorrow.
You can imagine how excited I am as I write this entry to know there is a good chance that we may finally have the chance to get to the bottom of one of America’s greatest mysteries and the role that the Smithsonian may have played (or is playing) in regard to it. For those who do not know what the “great Smithsonian cover-up” entails and how it may be connected to the secret locations of giant bones we need to move to the next lengthy entry.
UP NEXT: The Truth about the Great Smithsonian Cover-Up
[i] Frank Joseph, The Lost Worlds of Ancient America, New Page Books, Pompton Plains, NJ, 2012, pgs 16-17