November 2, 2025 • 67 mins
An ancient site older than history itself flips the script on everything we thought we knew about human origins, religion, and the unseen world. Brandon and Lindsy dig into the strange reality of massive stone structures that shouldn’t exist in the so-called Stone Age—carvings that hint at Watchers, sacred rituals, and even a hidden language lost to time. From ancestor worship and moon-gods to the shocking possibility that humanity’s first couple was deified in stone, this conversation uncovers connections that challenge archaeology, theology, and the very foundations of civilization. Sure, this guest has been interviewed before—but never like this!
Grab the book->https://amzn.to/4ngK1w6
Grab the book->https://amzn.to/4ngK1w6
Mark as Played
Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:04):
Hi, everybody, it's me Cinderella Acts. You are listening to
the Fringe Radio Network. I know I was gonna tell them, Hey,
do you.
Speaker 2 (00:14):
Have the app? It's the best way to listen to
the Fringe Radio Network.
Speaker 1 (00:19):
It's safe and you don't have to log in to
use it, and it doesn't track you or trace you,
and it sounds beautiful.
Speaker 2 (00:27):
I know I was gonna tell them, how do you
get the app?
Speaker 1 (00:31):
Just go to fringeradionetwork dot com right at the top
of the page. I know, slippers, we gotta keep cleaning
these chimneys.
Speaker 3 (00:51):
In their cosmology, in their belief systems, they believe that
nature connected back to the divine. Everything around them was
considered part of the divine.
Speaker 4 (01:12):
Thank you for joining me on the Unrefined Podcast. I'm
your host Brandon Spain along with Lindsay Waters, where each
week we delve into the mysteries that shape our world,
from the tangible to the supernatural, with the foundation rooted
in biblical truth. For more content and exclusive resources, visit
us at Unrefined podcast dot com. Now let's dive into
(01:34):
this week's episode. Hey, hey, hey, you guys. In this episode,
we are jumping into the mysteries of one of the
world's oldest and most mysterious sites. Go Beckley Teppe joining
us is a researcher who has spent many years uncovering
secrets very deep in ancient history. He brings a wealth
of knowledge in biblical archaeology, ancient civilizations, and the supernatural,
(01:58):
promising to shed light on the hidden meanings and spiritual
implications of this mysterious temple. We welcome the author of
Decoding Go Beckley Teppe, doctor Aaron Judkins, and also his
co author, doctor Judd, who is not here today, but
I want to mention he's a co author as well. Hey, Aaron,
is it right I call you Aaron? I should call
you doctor Aaron. No, Aaron's fine, Okay, all right, cool,
(02:19):
But thank you so much for coming on our show.
It's been a long time coming, but we're so excited
and glad to have you here today.
Speaker 3 (02:28):
Yeah, thanks for having me.
Speaker 4 (02:30):
Well to get this started, to just to dive right in,
I'm going to start with just a basic question, a
little bit about you. So what got you in to
k Beeckley Teppe? What sparked your interest? Why Go Beckley Teppe.
I guess would be a good question.
Speaker 3 (02:49):
Back in twenty twelve, I just wrote a new book
called Aileen Agenda, The Return of the Nepheline, which debuted
good book. In the book I had that made a
reference to Go Beckley Tepe. I heard about it a
couple of years before that, but I didn't really understand
the site. I was intrigued with the two central pillars
(03:10):
and enclosure d that are eighteen and a half foot tall.
But it wasn't until later on that a guy who
follows my work. His name's Roger. He lives in Canada.
And Roger hit me up one day and he said,
have you looked into go Beckley Teppe. I said, well,
(03:31):
I've heard about it, but I haven't really looked into it.
He said, would you, you know, look into this site?
And I said, I just really don't have time to
look into this and dive into it. And then I
don't know, maybe months later went by and he hit
me up his second time, and after the third time
(03:52):
he said, Aaron, you really got to take a look
at this. He had some ideas about what it was.
I had some ideas what I thought it was, but
when I really sat down to take a look at it,
everything that I thought I knew about it was amazingly different.
And it was different in that I had just made
some assumptions about it. With that really digging into it,
(04:12):
and it really blew me away things that were not
supposed to be considered. You know, in that period of
time which is a stone age is present at the site,
which is the megalithic architecture, and that that is not
supposed to be there. And so I really began to
dip deep, dive into this, into this site, and that
(04:34):
my assumptions that I had thought about what the site
was was completely shattered, and and I realized that that
Go Beckley tape really turns the archaeological record upside down.
And for those reasons, it began an over a five
(04:56):
year journey for me.
Speaker 4 (04:57):
All Right, you just to open and live the door
or for us to just dive right in. So, first
and foremost, what would be the basic assumptions that that
you were talking about that you had before, which I
would also assume that the majority of archaeologists and scientists
have probably still to this day. Can you lay a
foundation for the for the basis of what those assumptions are?
Speaker 3 (05:19):
Well, mine were different from from others.
Speaker 4 (05:22):
Okay, okay.
Speaker 3 (05:24):
So my assumptions about the site was because it was
in the relative proximity and region to Mount air Rat
that this was probably some kind of commemorative site to
Noah's Ark with the animals carved on the stones, I
assumed that it was probably just a commemorative site. Uh
to know and and uh in that event, So those
(05:47):
that was my my my basic assumption about it. That's
not held by most traditional archaeologists, so they would they
would probably have their own views. As a matter of fact,
in the nineteen sixties it was accidentally surveyed as a
Byzantine cemetery really and then quickly dismissed and went until
(06:08):
the then I don't know, mid nineties, where doctor Klaus
Schmidt from the German Institute of Archaeology was wrapped up
a dig in that region. He was asked to go
take another look at it, and he immediately recognized it
as an important side going back to the Neolithic.
Speaker 5 (06:28):
Aaron, I don't know if this is getting us off
track or what. No, let's go before I forget. If
I read correctly, people can get kind of the chicken
in the egg, so to speak, backwards when it comes
to agriculture and ancient societies, and it's your I want
to say your opinion that maybe agriculture came after this society.
(06:51):
Could you go into that the importance of agriculture and
when it happened and why it happened relative to go
Beckley Teppe.
Speaker 3 (06:58):
Well, in the traditional you people lived this hunter gathered lifestyle,
you know. Then the advent of agriculture, uh, that new
way to sow. These wild grains that they were harvesting,
(07:21):
those were the that was the catalyst for for the agriculture.
Those wild grains were in that area. There was eehorn
wheat and einhorn wheat and then barley. But the grains
were so tiny that just any little movement, just even
with the shift of the wind, those grains would sift
out very easily. And with agriculture, they took those seeds
(07:42):
and replanted, and every time they would replant would cause
the hull of the plant to to become stronger, and
the seeds became bigger and it became more stable in
the hull. So it was this this produced more of
(08:03):
a of a reliable crop. And after you replanted over
and over and over, this really started the advent of agriculture,
and then so because of that you would have a
stable food crop, and then communities formed, and then as
a result of all that, then you would have religion
that formed because of these communities. But that's not exactly
(08:26):
what we see at go Beckley Tepe.
Speaker 4 (08:29):
Yeah.
Speaker 3 (08:30):
Yeah, what we see at go Beckley Tepe is just
the opposite. See in we see this megalithic site which
hosted ritualistic feastings. That they were on the highest point
of the Germans Mountain Range there overlooking the plain of Haran,
and down along this area, which is known as the
(08:51):
Fertile Crescent, were these wild grains of wheat and barley,
and so there was ample supply of of food in
this Haran plane. And not only were the grains readily available,
but the animals were quite prolific in this area, wild
(09:11):
gazelles and arc bulls and wild boar and things like this.
We found evidence of these things at the site and
in the area we're talking about sickle blades where they
would go out to harvest the grains and bring them back.
We found animal bones, We found stone tools that have
(09:31):
been used for pestles and mortars, and things to grind
the wheat, thousands of those and then shallow limestone vessel
plates things like that. Matter of fact, they found a
big stone vault where they were fermenting the barley and
probably into some kind of a mild form of beer.
But this area is definitely an area that precedes agriculture.
(09:57):
You have this readily abundant food source. They didn't need
to plant any of these crops. Again, they would just
go down to the to the Haram plane to harvest
these and bring them back. But Go Beckley Tepe is
a site that where all this is before the advent
of agriculture. But yet we have some major issues. We
(10:19):
have this monumental stone work that's megalithic architecture in the
Stone Age and which also shows a division of labor
and organization. Then we also have people getting together to
live at a site before agriculture. But what's more important
at Go Beckley Tepe is that it is religious ideology
(10:41):
that brought them to the site first, and that religious
ideology is evident in the stone work and structures at
Go Beckley Tepe.
Speaker 4 (10:50):
Well, let me ask you this. Just you're talking about
the religiousness of it, does that have any anything to
do with what it was deliberately buried? Can you go
into that the detail by the end intentionally buried it?
And and how does that how does that challenge of
the theories of the site's purpose and why it was constructed.
Speaker 3 (11:07):
Well, we don't. We don't know that it was intentionally buried.
There's a theory that it was. Okay, and here here's
what I here's what I'm proposing, is that there is
some evidence of burial. Initially, they thought the entire complex
was buried by hand intentionally. That's hard to do with
(11:27):
the twenty acres side. Yeah, I don't see that happening.
Speaker 4 (11:32):
I think of tools too. Yeah.
Speaker 3 (11:34):
I think what's happened here is that there's two plausible
and reasonable explanations. The reason they thought it was buried
is because there's there's a lot of overburdened in in
the site. But there's no stratigraphy in the site, which
which is which is why they think it was buried.
Some of the artifacts, like the stone heads, some of
(11:56):
the larger stone heads were intentionally either de faced and
put upside down at the bottom of the enclosure near
the pillars, and then the site was they were buried
in that position. This is also true at Carahan Tepe,
where some of the larger stone heads were intentionally defaced,
mostly with their noses cut off, and then placed upside
(12:19):
down and then buried. We know Krahan Tepe those stones
were intentionally buried. So I think what's happened at the
site at go Beckley Tape is that because of the
larger stone faces were intentionally placed upside down and buried.
I think that part was deliberate and intentional. This was
(12:40):
probably after the occupational use of go Beckley Tepe and
perhaps later on. We're not sure. But over time, the
overburdened from the from the from the site above, because
these are enclosures were were dug down into the hill,
which means they were lower and there's overburden from the
(13:02):
hill above. And I think over time that overburden eventually
collapsed into these enclosures and then naturally filled them up.
Speaker 4 (13:10):
So we have a two.
Speaker 3 (13:12):
Part answer of yes, part of it was deliberate in
some smaller sense, but in the greater sense, I think
it was just natural processes and time that filled the
rest of the enclosures in.
Speaker 4 (13:23):
So this is something that really fascinates me, let's talk
about the astronomical aspects of the alignments and how that
could possibly linked to of course the supernatural the watchers well.
Speaker 3 (13:34):
In regards to the orientation of the enclosures. I don't
get into that in the book regarding alignments the overall
side itself, and how the religious iconography at the side
basically is the symbols and the motifs and the animals
has religious ideology connotations. This is directly ties back to
(13:55):
their cosmology. And so what I wanted to do was
take a look look at this more specifically, because most
archaeologists considered it just simply art motifs on the stones.
If you look at the animals in particularly these animals,
there's there's serpents, there's vultures, there's lions, scorpions, there's bulls,
(14:17):
and there's other there's other creatures, but most of them
represent Holoceene type animals. They're burying their teeth. There things
that can hurt you by you thing you or kill
you possibly mm hmm. None of these animals are reminiscent
of animals coming off of Noah's art, and this is
one of the one of the reasons why I dismissed
(14:39):
my initial theory with without really you know, just a
cursory look at it. That that I quickly dismissed that.
The other I guess the other viewpoint is to was
to look, well, going back to the stones. Actually, yeah,
the animals. The animals are guardian type. Again, this is
why they're they're reminiscent in these different types of poses.
(15:03):
But these animals represent guardian spirits. So they're guarding particular
enclosures throughout Go Beckley Tepe. So they're the spirits of
these animals that are guarding these enclosures or sacred spaces
for a particular reason. Symbols on these stones that I
(15:24):
get into in the book. But we make a connection
between the symbology and the iconography at Go Beckley Tepe
with religious ideology that points back to the very beginnings
of religious worship. Again, they date this back to the
Neolithic Stone Age. Look, wherever you put this, it's the
(15:46):
very beginnings of religious ideology that we have seen in
the Neolithy.
Speaker 4 (15:51):
Yeah, we could probably go here just comparative mythology. That
what really struck me when you were talking about that
architecture is just the animals themselves. They have a similitude
to the Bible's aspect of the bull, the the of
Eloheim in the Bible. I guess so speak or watchers
(16:12):
in the Bible, right, is that correct?
Speaker 3 (16:14):
Well you drop not to Elaheim. Well that that would
be a broad definition. Yeah, more specifically to specifically to
link to the watchers. And this is where doctor Burton
gets into into the book and his chapter in the book. Right,
but look, there's there's you know, the cherubam that are
(16:34):
referenced in the Bible. The chair beam are pretty interesting creatures.
These these cher beam are listed in Ezekiel. Yeah, and
and it says that every one of these cherubam had
four faces and four wings. The first face of the
face of a lion. You have the face of a man,
(16:56):
you have the face of a bull, and you have
a face of an eagle. But when you start looking
at these faces from Ezekiel one moving forward to Ezekiel ten,
those four faces, one particular face changes, and there's one
that's particularly absent. It goes from the face of a
man to the face of a line of the face
of an eagle. But the face of the bull or
(17:18):
the ox is absent and in its place is the
face of the cherub, which is interesting because the face
of the ox is what we see on the western
pillar thirty one at Go Beckley Tepe, one of the
eighteen and a half of tall anthropomorphic pillars that has
an image of a bulcranium about where it's neck would be.
(17:40):
So these are faceless stone anthropomorphic human like structures. But
on the neck of Western pillar thirty one is the
image of a bullcranium, which is a bull in profile
with the horns. Now that's interesting because this isn't simple
(18:01):
a simple art design. This is this is telling us
some a detailed information that they that they've you know,
they've carved on the stone for a reason. So I
look at I look at all these connections, and then
doctor Burton gets into the to the Watcher's connection. But yeah,
this is exactly one of the connections we're seen at
(18:22):
Go Beckley Tepping.
Speaker 4 (18:23):
Are there any earlier writings, writing, or symbols at Go
Beckley Teppe that might, you know, kind of connect to
a later biblical text or anything, any particular writings, Yeah,
or or communication, I guess to be a better word
to laterals. Yeah, symbols, stuff like that. Yeah.
Speaker 3 (18:41):
Well, the one of the symbols goes back to the
one I just pointed out, which is the image of
the ox on western pillar thirty one. Now regarding writings, again,
this is conventionally dated to Stone Age, which is Neolithic
pre pottery Neolithic A, which is before the invention of
pottery and the invention of writing. So they put this
(19:05):
way back to about ten thousand years ago or so.
I think some of the symbology in the iconography on
the stones is a language. And the reason I say
that is because on some of the other pillars and
the adjacent enclosures is a prominent Louvian logogram symbol for Deus,
(19:26):
which is translated rated into Latin which means or from
Latin Deus which means god God. Yeah, this is very
prominent logogram that we see on the stone at go
Beckley Tepe. And that really jumped out to me because
this is a logogram for Louviing. Now, Luvian's were contemporaneous
(19:47):
with the hit types, and the hit types actually adopted
they had their own language, but they adopted part of
the Louvian language into their culture, and Louvian was basically
a spoken language, but in the writing portion it was
they wrote in logograms. Of what's the logogram? Logogram is
(20:09):
one symbol represents a word, and so they use this
type of writing specifically for formal monumental writing on stone.
And this is exactly what we see on the stones
that go Beckley Tepe, a formal monumental writing on stone
with logograms and one of these logo. Now that a
(20:30):
lot of the Louviing language has not been deciphered, there's
hundreds and hundreds of symbols that we do not have
a context for their understanding yet, but there are many
of the symbols that have been deciphered. In day use
is one of them. Another one is kind of an
English looking h. That symbol in Louviing logogram is a
(20:52):
symbol for portal or gait, which is also associated with
the de use logogram. Another symbol that you see on
the stones is that and I just say this in
reference as an English looking eye, this I logogram and
Luvian means temple or house. So we see some of
(21:14):
these logograms that are established already and have been vetted.
Interestingly enough, in nineteen forty three, at another site called
Kara Tepe, not to be confused with Krahan Tepe, but
at Kara Tepe they found Louvian logograms on those stones,
(21:35):
which is also dated to the Neolithic, so it's not
an isolated find, but no one is when it's formally
come out at go Beckley Teppe and said these are
Luvian logograms. Why is that? There's just a handful of
expert scholars in the world, and I'm just talking few
who could could who know? Can you know? Can know
(21:56):
the Luvian logogram language. There's not very many of these scholars.
Luvian was predominantly used between the Bronze Age and the
Iron Age, so this is way outside the scope of
the Neolithic. But why would you have writing that dates
back to the Bronze Age and the Louvians in the Neolithic.
(22:17):
So there's there's a big problem here on the on
the timeline that is confirmed as Louvian logograms. Now there
is another language very similar to Luvian that uses logograms,
and I'm not that quite familiar with it. So there's
another candidate for a language out there, but.
Speaker 4 (22:35):
Could be a prototype of Louvian, like you know, Venetian
was of Hebrew or something.
Speaker 3 (22:40):
No, I don't know. I don't think so, because we
don't have that, We don't have those prototype uh, Louvian
going back that early, which means that the only conclusion,
uh is well, there's only there's there's two is one. Uh,
(23:00):
it's it's a.
Speaker 4 (23:01):
It's a. It's a.
Speaker 3 (23:02):
It's another language similar to Luvian that used logo grams,
and that would that would need to be investigated further
by by other scholars. Two is that it that's not
in the Neolithic. If it's Louvian, you have to push
that forward in time to the Bronze Age.
Speaker 4 (23:20):
So obviously, which one perspective do you take that the
timeline altering or it could be a different language than Luvian.
Speaker 3 (23:28):
No, I'm going with the Louvian in the books, Okay, okay,
Well specifically points out Louvian because that's the symbols that
we know of, and the nineteen forty three find and
Caraatepe was identified as Louvian. So look, this is this
is all a theory and it's based on circumstantial evidence,
(23:49):
But there is some evidence pointing to Louvian logograms, which
is also known as Anatolian hieroglyphics. It was discovered in
the eighteen hundreds, but it was misidentified it is hieroglyphic
HIT type. Then it was later on that scholars realized
that it's not hieroglyphic HIT type, but it's Luvian logo grounds.
So that would that would conventionally redate and culturally redate
(24:13):
go Beckley Teppe not to the Neolithic, but back to
the much forward in time to the Bronze Age. It
looks Neolithic, and I understand this is why they date
it there. Why because they're stone vessels. There's no pottery,
you know, and and and the conventional view, there's no riting.
So this puts it puts it in the Stone Age.
But what I'm suggesting is is that if it's Louvian
(24:35):
logogram language on the on the stone, which is Anatolian hieroglyphics,
then the reason we don't see pottery or any of
these other things is because they're using the natural resources
around them and they have a bunch of stone. This
is why everything's out of stone. It's not to say
that you know somewhere you know else in Mesopotamia they're
(24:56):
not already using pottery because they have access to you know,
to clay that they can make pottery. So I think
they're using the natural resources around them, which is stone,
and and perhaps that that that implies that, you know,
why archaeologists put it in the Stone Age. But if,
(25:17):
again going back to the logograms, if this language is
identified as Louvian, then you can't push Louvian that far
back to the Neolithic. You would have to read data
culturally probably as early as the Bronze Age, which which
would be a massive change in the timeline. You would
have to completely redate not only go Beckley Tepe, but
(25:43):
other sites in the region that were considered Neolithic. You
would have to also re examine all those sites potentially
like Caraatepe back to the back to to the Bronze Age.
So it's an important detail that I think perhaps signals
more impactful understanding of these sides. And so I'm proposing
(26:09):
a couple of new theories in the book. But one
of them is that the iconography on the stones is
Luvian logogram language.
Speaker 4 (26:17):
It seems like to me, I mean, I'm an obvious
at this obviously, but it just seems like to me
it would totally question everything which needs to be I've
noticed that in archaeology, is that recently they're totally requesting
a lot of preconceived presuppositions that we've had, you know,
And I was thinking when you were saying that there
(26:37):
could be some overlap. I mean, we as humans tend
to think so linear, you know, like you have the
Stone Age and then yeah, I don't know all the
different ones within the bronze, and that they're so neatly
compartmentalized in reality is it's more like a ven kind
of diagram, And it could have just just been, like
you said, we still use stone today, right five thousand
(26:59):
years from now, which I don't think we'll be here,
but five thousand years from now, I think Jesus will
come back. But five thousand years from now they could
look back and say, are they Stone Age too? Because
they had stone build I think that what you're talking
about with the Louvian I think that's the key to
the dating, more than just the materials that they made.
Do you agree with that?
Speaker 3 (27:19):
Yeah, well, yeah, certainly. I mean that's why I'm proposing
in the book.
Speaker 4 (27:22):
Yes, it is a key theory.
Speaker 3 (27:24):
But look even today, if you compare cultures today, we're
in the twenty first century in the West, and there's
a new space age happening. Now. We have organizations like
SpaceX that are sending up, you know, private spacecraft into space.
We have a lot of technology things that just we
(27:47):
take for granted every day, like computers and chips and
cars and communications and things like this. But yet there's
tribes in the Amazon who are living a what we
would think of a primitive lifestyle. Yeah, and they're still
living with kind of a hunter gatherer type of lifestyle,
(28:09):
but they live in grass huts and they have bows
and arrows, and they have spears and things like this.
And some of these cultures have been recently contacted for
the for the first time. But yet they live contemporaneous
with us in the world in the twenty first century.
But if you look at that a few zero in
(28:29):
on that culture specifically, you would think that they perhaps
were not a twenty first century culture. You would think
that they were older. Why because there's no technology associated
with that particular culture. So just because the culture is
culturally locked doesn't mean that there's not advancements and other
(28:52):
progressions going on around the world, and I think that's
what's happened with Go Beckley Tepe. They're kind of locked
into the stone vessel used because of the natural resources
around them. But at the same time that this is
Bronze Age, there's other cultures in Mesopotamia that already have
pottery and writing and this explosion of civilization that we
(29:15):
see in this mirroring culture. There's no record before any
of that, and then all of a sudden you have
an explosion of civilization with writing and art and ceramics,
all these things that just suddenly come on the scene
with no evidence of evolution happening at all. I'm talking
to cultural evolution. It's just a sudden onset. A civilization
(29:38):
appears on the scene after some event that has happened,
and then all of a sudden, you have a you
have a record of of stasis to a record of
this explosion of civilization that suddenly occurs out of the blue.
And we and and and this is this is part
(29:59):
of the reason why you know I'm digging into Go
Beckley Tepe is because personally, for me, after some of
my simple assumptions were easily dismissed then I began to
search just for an understanding for myself. What is this site?
Why would these people live here? Initially archaeologists thought they
(30:20):
came to the site and then they left. Now we
understand they made homes there, they lived there at the site.
It was continually probably inhabited there between one thousand and
fifteen hundred years of use. Right, So my purpose was
to figure out who were the people that lived there,
why were they at the site other than food and
(30:41):
natural resources? What does the religious implications imply, and how
does that tie back to anything post flood, post tower
or Babbel. What were the people doing in that area
at that time? And then what were they doing in
these enclosures which I in considered sacred space? What were
(31:01):
they doing in these enclosures? And this is the whole
reason for just digging in the research and five years.
It took, you know, five years of research to get
this out because there was no central source of getting
any of this information out, you know, in one place.
So there was a lot of just fact finding, little
(31:22):
nuggets of information here there, and it took a long
time to try to piece us all together. Finally, and
you know, in one book and one volume. We now
have all this information pieced together and some of these
new theories that I'm putting forth in the book.
Speaker 4 (31:37):
Well, let me let me ask you this. I mean,
I'm just sitting here. My brain is going on, you nothing,
thinking about and like I said, I'm a newbie, I'm
a novice at this, but I was just sitting here
thinking about. We obviously could have the narrative wrong. What
if the very fact that they are where they are
Aaron is because of the stone, and that's stone aspect
(32:02):
played into their religion, and that's why there's you know, where,
where am I making sense? I don't. I'm thinking this,
but I don't love if it's coming out. I think
you kind of went into that in your book.
Speaker 3 (32:12):
Right, Well, I think it's the opposite. Okay, yeah, so
let me let me just try to put it a
little bit more succinctly. They were there. Now, Remember the
people of the Neolithic were known as people of the Bull,
so let's just assume that this was a Neolithic site
as conventionally dated. Well, they're they're there first and foremost
is because of the natural resources along the plains of Haran.
(32:37):
You have wild wheat, you have two forms of wildweat
I corn and einhorn wheat. And then you have barley.
You have all the game that you can. We see
evidence of hunting there. You got water. Why wouldn't you
make a home there when you have all the natural
resources around you to to live. So I think that's
(32:57):
why they live there. The stones and bring them there,
the food source brought them there. Okay, So okay, So
now they have a natural resource that they can go
and harvest, the grains, they can hunt, you know, they
they can live. This is a fertile place. Why would
you these are green pastures? Why would you? You know,
(33:18):
why would you leave? So the people made a home there.
But in their cosmology and their belief systems, they believe
that nature connected back to the divine Everything around them
was considered part of the divine world. So the earth,
the stars, the sun, the moon, the water, the wind, fire,
(33:39):
cosmological events that happened, and and and and the such
as solar eclipses, things like this, life and death, the
germination of the of the wheat, from from it coming
up in the spring to the harvest to the winter
when everything dies back. This is all They regard all
(33:59):
this as part of their cosmology, and so when they
see all this in nature, they believe that there's certain
aspects of what impacts them on an everyday scale is
impactful in eternity in the afterlife. So things that are
(34:19):
happening are in real time events that are connected with
the supernatural, but also in eternity, because they did believe
they had a very connected belief system in the afterlife.
Speaker 5 (34:33):
Yeah, Aaron, could you go into the whole notion of
ancestor worship, worship of the vendor deified dead and how
that connects to the archaeology here.
Speaker 3 (34:43):
Yeah. Sure, So the food brought them to there. The
religious ideology is the thing that that actually coalesced them
together in their community because now they have now they
have several things now that are happening at the s
that implies religious ideology. Okay, so we talked about the symbol,
(35:05):
the symbols on the stone, the iconography on the stones.
So we have the animals, which probably represents guardian animal spirits.
Then we have the two anthropomorphic pillars that are eighteen
and a half it tall in enclosure D. But you
also have smaller t stones there at the site. So
(35:28):
because of there's this religious ideology. They formed these sacred spaces,
which are the enclosures at go Beckley Tepe. They're sacred
because they are lined with plaster. They plastered the floors
and the walls. We found evidence of plaster at go
Beckley Tepe, so we know that in a communal were
a ritual setting. These spaces were considered sacred. They were
(35:51):
not for everyday use, so that the floors were plastered,
probably a white plaster, and there was like an enclosure
d there was a person sessional way into the enclosure.
Then you had been seating around the size that you
know that encircle these these these two central anthropomorphic images.
Now remember these were probably roofed and not open to
(36:13):
the sky like they are today, and so when you
went in there it was dark. Well, when you took
torches in there, that would create aspects of shadows from
these stones that were cast on the floor and on
the walls, and those were symbolized as spirits. Those were
the living spirits of these stones. And so because they
(36:34):
had such a connection to the afterlife and to everything
in nature, so when it rained, they attributed that to
a deity. When when there was probably some kind of
an eclipse. They attributed that to a deity. When they
saw the full moon in the sky, that was was
a deity. When they saw the big arc bulls roaming
(36:54):
the Hauran plane down there, that was a deity. They
had deified things in heaven and Earth. But the other
thing that they had deified were the two anthropomorphic images
and enclosure d And this is why we have the
iconography of the image of the bulcranium on western pillar
(37:15):
thirty one, and on eastern pillar eighteen, which is next
to it, we see the iconography of a crescent moon,
of a of a disc above that, and above that
is this H looking symbol. But when you look into
that H a little bit closer, it looks like two
people holding hands standing side by side in profile. Again,
(37:35):
this is that H logo ground. This is if that
is the case, this is a connection between humans. But
in the greater sense, it's a connection of the of
the axis Monday between Heaven and Earth Earth. Okay, so
this is a connection between the physical realm and the
(37:56):
spiritual realm. And with that crescent moon and that disc
on eastern pillar eighteen that is considered a crescent star,
it's a crescent moon with either a full moon or
perhaps probably a sun. We see later on in Thekadian symbols,
this was identified as a son and this was known
as a crescent star. Decrescent star actually is considered a
(38:20):
divinity symbol that represents fertility. And when you look at
the connection between the crescent star on eastern pillar eighteen
and the iconography of the Bulkranium on western pillar thirty one,
now you have identified those two pillars as the deification
of Adam as a bull god Ann and the Samerian pantheon,
(38:41):
who they have deified their ancestor father and the Samarian
pantheon as the bull good in and they have deified
he as a decrescent star image on eastern pillar eighteen.
They have deified their two original ancestors as gods.
Speaker 5 (38:56):
And she would also kind of eventually lead into the
whole notion of the great Mother kind of.
Speaker 3 (39:02):
This would be considered a sacred mother goddess worship. Yeah,
and this goes back to the deification of their very
first ancestors, Adam and Eve. This is why you have
the Bulkrainian image and the crescent star image on both.
Now they're not identified in the sexes perhaps on the stones,
but the two symbols identify them. Also, you see that
(39:23):
the arms, there's long arms and they wrap around to
the navel in the front. These arms. In archaeology and
Ugaric literature, we see that arms signal deity status, specifically
in mail worship. And so these arms represent not only
physical arms of these of these people, but it also
(39:44):
signals deity status. They have deified these two figures. Also,
what's interesting in the very front is that they're wearing
belts with fox pelt loincloth covering the front. Why would
you need two stone depicted with two people covering their
nekedness with fox pelt loincloss. This goes specifically back to
(40:08):
the story of Adam and even Genesis. This is the only,
I think, one of the only explanations that you can
come to, is that they have deified their original ancestors
who are covering their neckadness by these fox pelt loincloss
who are signaling deity status. That's also perhaps why they're
(40:28):
so tall, so large, at eighteen and a half foot tall.
And so they go into this sacred space perhaps an
ritual or some kind of you know, some kind of
an event that was sacred to them, and I think
it was perhaps when a person died in the community
that for they, they believe that that that soul went
(40:49):
back to the nether world to die in the nether world,
but to get reborn as a god back to the heavens,
you had to go back through the stones through your
ancestors who gave you eternal life, and that was deified
Adamant and deified Eve, but specifically Eve, because Eve could
(41:09):
give birth to the next generation. So when she gave
birth to another son, that was considered a reincarnation of
the father, and so on and so forth. So it's
this regeneration connection that you had to ensure that your
loved one was transformed from death in the nether world
back to the heavens. But you had to do it
(41:31):
through your sacred ancestors. And this is exactly why we
see these two anthropomorphic pillars and enclosure d This is
perhaps part of veneration ancestor worship specifically to those two,
but to the other stones as well. With the guardian
spirits of the animals represented. This is to ensure that
their loved ones would continue on in a prosperous and
(41:53):
peaceful afterlife.
Speaker 4 (41:55):
Maybe I'm just way out there, but it almost sounds
like a meeting of the council. You have human aspect there,
and I know that there's no indication of Yahweh or
anything like that, but it's like a perverted form of
the divine council. You come before, you know, with the
creature beings, and then the two gods, which would be
(42:16):
Adam and Eve that they they've deified well.
Speaker 3 (42:19):
And this is exactly I think on the right trajectory here,
because look, they found skull fragments in at go Beckley
Teppe and these enclosures. Now also they have found three
full human burials under the floors of the homes at
go Beckley Tepe. Two were found in close proximity. One
was found on the other side of the complex. But
this is exactly what we would see in other regional
(42:42):
sites like Chattahulik, who also buried their dead under the floor. Interesting,
but in the enclosures there was only skull fragments. So
here's the there's the idea is that when your ancestor died,
you don't take your whole ancestor into the enclosures. This
is why there was drill holes found in this in
(43:03):
the skulls. I think probably what they did was they
took the skulls of the ancestors and they took them
into the enclosures, and they suspended them with those drill holes,
and they did some kind of libation or ritual ceremony
of religious in nature that would ensure your loved one
went back to the stars where they believed that these
(43:26):
gods lived. They believed that Adam was deified as a
bull god, and which is in the Samerian pantheon foremost
of the Sumerian gods. He was the sky god who
ruled over everything. And in Samarian, when you break down
that word Ann a n in Sumerian, the a means
ancestor or father. The n means to lift up on
(43:48):
high or to lift up on the highest or placed
in the highest. So this is why we had the
name Ann. It's the god who rules supreme in the sky,
who is over everything. And they've deified Adam in the
image of the bull as that god. And then they
have deified Eve with the crescent star in fertility. So
(44:10):
fertility is a very big image part of the imagery
at go Beckley tappe and also a carry hound tappe
and others. You see phallic images all over, and the
phallic images. Interestingly enough, some of these phallic images are
from headless people, so they're dead, but they have these
phallic images. And this goes back to the fertility symbols.
Speaker 5 (44:31):
Okay, Figure nine at chatal Hoyuk has the headless people
the painting on the wall there, and they're just getting
the straight from the book here, But it also has
vultures or some yeah, what looks to me like vultures.
So the vultures maybe some sort of sky burial will
come into that somehow.
Speaker 3 (44:50):
We don't know for sure. There's a theory that they
perhaps perform sky burials, but I don't think that's the case.
When you have human know, the people buried under the
floors of the houses, that would not indicate a sky burial,
and they found three of those at go Beckley Teppe.
Already this was a known burial practice at Chattahoolik, where
(45:12):
they buried your ancestor under the floor of your house.
Why because probably at least we know later on as
an archaeological marker. In about two thousand BC, there was
a monthly ritual called the kipsum when they would take
your ancestor out of the floor and you would feed
them symbolically with water and bread, and then you know,
(45:33):
you spend a little time with them and then put
them back in the floor. This is to keep them
alive in the afterlife. This is why they this is
why they would do that with the water and the bread.
It was a symbological ritual that they performed. I'm not
saying they did that at go Beckley Tabby, but I'm
saying that there's a good case for them doing that.
So I don't think it would imply a sky burial there.
Speaker 5 (45:56):
Yeah, right, I just thought about the vultures.
Speaker 3 (45:59):
Well, the vulture. The vultures goes back to the regeneration theory,
and vulture is symbolically tied back to Eve and the
regeneration of that person who has died to regenerate their
spirit as a god, as a star god, back to
the heavens. And there's a lot of detail there. I
(46:19):
walk you through that in the book, so you have
an understanding of the symbology of the vulture and this
ethiophallic imagery found at go Beckley Tepe Because It all
relates back to a regeneration process of a person who
has died, and the only way they believe, in their
cosmological view, that they can attain eternal life is to
(46:42):
go back through their ancestors who they have now deified.
And this is where we get it to the religious
iconography and symbology of go Beckley Tepe and how it
ties back to the deification of the moon and the
deification of.
Speaker 4 (46:56):
The bull as well. So it's almost like they had
to be born again, but it's just not the way
we see it today.
Speaker 6 (47:02):
Yeah.
Speaker 3 (47:03):
Yeah, they've they've totally lost a connection with God in
the garden mankind physically, there's two deaths. There's a physical
death and then there's an immediate spiritual death that happens.
Their connection and their relationship to God has been cut
off in the garden. And now everything has changed. Now
we have uh, you know, Adam and he live, but
(47:23):
they eventually physically die, and so we have the flood,
and then we have the first type of antichrist shadow
of the Antichrist that comes on the scene, which is
in the form of Nimrod. And Nimrod does something that
that God doesn't. He doesn't allow. Matter of fact, he
tells him directions and some and some things to do.
(47:44):
One is to disperse and to to multiply, and they
do exactly the opposite when Nimrod shows on the scene.
They congregate, they build it. They do three things. They
build a city, they build a tower, and then they
want to build a name and so and so this
is a direct kind of disobedience to what the Lord
(48:07):
has already told them to do, was to not congregate,
but was to scatter. So now they're doing these three
things at the Tower of Babel. And and Nimrod now
wants to get back at the Lord for wiping out
all of his ancestors and you know, in the flood,
except for Noah and his family. So now he's going
to get even. But uh, but this this is in
(48:30):
direct disobedience. Again. This is why we see Eloheim as
one of the few cases in the Old Testament where
Elohem directly intervenes into the affairs of mankind directly and
stops that process from happening by confusing the tongues at Babel.
And so now when now, when you do that, hey,
(48:50):
you know, hand me a brick. What did you say,
hand me a brick. Well, I don't understand what you're
you know, what are you? What are you saying? Now
there's a confusion. Now you can't you can't organize and
finish this thing out. It wasn't that God was worried
about them finishing the tower up to the thing. It
was a spiritual purpose behind it. And you know Derek
Gilbert who wrote some wonderful books Veneration, I Side in
(49:13):
the in the in Our Book, a number of other books,
but he talks about where Bible was originally located that
pre flood there was a temple dedicated to Inky there
and that he thought the reason, if I'm remembering this right,
they wanted to build that tower there was over the
prior temple to Inky, which was a gateway to the
(49:36):
nether world. And who knows what that would have released
out of there had they been able to complete it
and do everything right, a spiritual gateway perhaps. So this
is why the Lord comes down and completely stops that process.
And now we see the tongues get you know, confused,
people get scattered. And it's after this, probably hundreds of
(49:57):
years later, that you find go back Teppe on the
biblical timeline Now in the back of the book, I
put in two chronology timetables for Beckley Tepe. One is
based on the Masoretic text timeline. One is based on
the septuagen timeline. But it doesn't really matter which one
you use. They're they're within close proximity to each other
(50:19):
on the on the datively, So this is exactly where
you find go Beckley Tepe. It's not neolithic, I don't think.
I think Biblically you have to. You have to also
redate this, not just from the language we'd already talked about,
but just from a Biblical revision. And this is exactly
why I get into all the areas in the book
that we did, so we can walk you through the
(50:40):
process of how we get it there. But this is
some really important observations and some smaller details that perhaps
get overlooked at other places have now finally been conversed
into one single volume in this book, and it's taken
us five years to do it.
Speaker 4 (50:56):
Oh yeah, it's great if all the things you're talking about,
which I believe are true or are all in one place. Now, yeah,
it's like you can you can go forward to it
and other people getting built on on your work too,
which that leads to my question that I wanted to
kind of wrap this up with, is, uh so, what's
what's next for you with your research of goe Beckley Teppe.
(51:16):
What would I know? You have some plans I'm sure
ideas or some some you know, different areas you want
to go in more depth, but would that be well, I.
Speaker 3 (51:25):
Don't really have any plans to do any other work.
I mean, this is you know, five almost six years
of my life getting this work out now that's now available. Yeah,
so my head's been in the space for for a
long time and and I don't really have any plans
to dig in anymore unless I find a reason to.
(51:46):
You know, if there are some areas that I would
probably like to do some more work in that would
be in the Louvian logogram linguistic connection that I believe
is there, But only further excavations will reveal this if
it's if it is deemed true, and right now they
have slowed the process of excavation at go Beckley Tepe.
At the current pace they were at, it was going
(52:07):
to take over one hundred years for them to fully
excavate this twenty eight site. Now that they're slowing down
the pace, we don't even and information is so slow
coming out of there, we don't even know if this
is going to be a possibility or not. But perhaps
at other neighboring science they would help find more clues.
(52:29):
But I would like to perhaps at least dig into
that or have or my hope is really is to
have louving Ling linguistic scholars look into this possibility of
language there at go Beckley Tepe. Secondly, I would like
to look into the a little bit more in detail
about the religious iconography at the site that that bears
(52:50):
out with more crescent star symbols indicative of lunar moon
worship there. We know at the site in Haran, which
is where biblical Odessa was located as modern day Shane Lerfa,
this is exactly where we find Abraham. They lived there
with his father Terra. Worship the moon god. Moon god
worship was already prevalent in this area, and in archaeological
(53:12):
records we find often two men flanking at crescent moon standard.
We see at Jericho they were worshiping the moon God,
which is perhaps at the same time as go Beckley
Tepe moon God worship was prevalent there, and we see
that the in cultures that that they've named the moon
Gods scene, which is spelt si n but pronounced scene
(53:34):
as if you have seen something see n, but it's
pronounced seen. But the moon God is seen there, which
is a very prevalent Moon God in this region. And
I think perhaps that some more information with the lunar worship,
with the bull worship, with the Louvi linguistic connection. I
think these are all areas that I would pursue if
more evidence came out of the area in particularly at
(53:57):
go Beckley Tepe, But that may be more difficult now
with the slowing of these excavations. So until then we're
going to have to wait and see. Only about ten
percent of go Beckley tape he's been excavated. We're going
to have to really wait to see what more comes
to light. If it does to the iceberg.
Speaker 4 (54:17):
Well, let me ask you to sar and I'm stirring
it up again, But the Biblical there's a the wilderness
of scene. Is that that is that related to what
you're talking about?
Speaker 3 (54:26):
Yeah, exactly, Yeah, that all goes back to the moon God.
The wilderness of the moon God, that's how you would say,
say that they wandered in the wilderness of scene.
Speaker 4 (54:36):
Yeah, okay, and that there's a.
Speaker 3 (54:38):
Whole nother there's a whole nother golden nugget right there
for you to dig into, perhaps with someone else on
another show. But look, when they're wandering in the in
the wilderness of scene for forty years, you know, because
they disobeyed. Gone, yeah, there's something there, there's something there,
there's something there to that.
Speaker 4 (54:57):
Yeah, I've really learned how. I had a friend who,
when he mentored me, said, look, you need to go
back and look at the names of the places and
the You know that that the biblical writers are telling
you stuff with the names of the places, that you
need to transliterate them into some some of some kind
of English where you can understand. And and that's that's
kind of an example of what you're talking about. And
(55:19):
there's a significant snow of them wandering in the wilderness
of scene, which yeah, for years I pronounced sin so.
Speaker 3 (55:27):
Yeah, because when we're in our English vocabulary, you pronounce
it as seen sin because.
Speaker 4 (55:31):
It's spelt that way right right right.
Speaker 3 (55:36):
That's not how it's pronounced during that time. But that's
exactly what that identifies as is the moon God there.
So this is this is why we see the crescent
standard of the Moon God and the crescent star on
eastern pillar eighteen. This goes back to the worship of
the moon and the sun and the divine symbol, the
(55:57):
fertility symbol of Eve. They have the ey'd Eve. So
again this this all gets back to the regeneration theory
about why they have to go back to the stones
and mm hmm and do this type of these rituals,
perhaps for for their you know, either one's ancestor worship
or and or two. It's it's it's to ensure that
(56:19):
their loved ones made it through this, this this spiritual
renewal or rebirth, uh, to to attain eternal life. But look,
they're not doing it through They're not They're not doing
it through God and what God has said to do.
They have now deified several things in nature like the
(56:41):
moon and the bull, and they have defied their original ancestors.
Later on we see Nimrod gets deified after death. We
see that Noah gets deified. The Egyptian pharaohs claim that
they all came from Noah. All the pharaohs came from Noah.
We see other people later on deified after death. But
what's interesting when you get to Egypt, those pharaohs are
(57:04):
not deified after death. They are deified when they become Phaarah.
They are living embodiments of a deity. Interesting, and so
this is why you have the connection of the Sun
God raw. I get into a little bit of that
in the book with comparison cultural comparison with Egypt and
the vulture and the Sun God and what all this
(57:26):
means because a lot of the symbols that carry forward
in times such as Egypt have the same meaning, and
so we can probably perhaps imply the symbology on the
stones that go Beckley Tepe symbols usually carry the same
meaning throughout cultures.
Speaker 4 (57:43):
And something else is interesting. It just popped up in
my brain that I think could be a part of
this is the fact that I just talked about this earlier,
Jacob laying his head on a stone to devinate. It
was like he was trying to talk to his ancestors
to figure out what to do, and ended up that Yahweh,
despite his occulted, still spoke to them through a dream
that goes along with the general tenor of what you're saying.
(58:04):
Even stones were avenues for them to communicate with the
ancestors and stuff, and that could have been very well
what the whole go Beckley tippy thing was about.
Speaker 3 (58:13):
Yeah, well that's why we see these two anthropomorphic images
and Enclosure eighteen. You know, they have embodied their ancestors
in stone and these anthropomorphic images. If you go back
to Jeremiah says the people say that we, you know,
to a stone, we came from you, from a piece
of wood, our ancestor. I'm just paraphrasing that you can
(58:33):
go back to Jeremiah and look it up that this
is exactly what it's talking about. Don't go to a
stone or to a piece of wood that's carved and
claim that it's your ancestor, because it's not. This is
why God exactly prohibited the Israelites from cutting stone when
they made an altar, because of you, yep, or graven images,
(58:55):
because this is exactly what the Egyptians did with their gods.
They deified their gods in stone. And so God says,
don't carve graving images out of stone, because I'm not
an image that can be carved into stone. So don't
do that.
Speaker 4 (59:09):
Jesus took it even a step further. He said, even
the stones will cry out if you don't worship me.
That's got to have some kind of cultural context to
what we're talking about.
Speaker 6 (59:19):
You know.
Speaker 4 (59:19):
Yeah, the false sides will cry out.
Speaker 3 (59:22):
Yeah, well, maybe there's another nugget there for you. Man.
Speaker 4 (59:25):
You're like opening all kinds of avenues here. Wow, Aaron,
I appreciate so much for you coming on our show,
and we've enjoyed it. If people want to find out
more about it, of course, we're going to put post
the book on on our on the show notes and stuff.
Is there any other ways that can follow you? What
are your details your deeds?
Speaker 3 (59:47):
Yeah, just go the books on Amazon, it's now available
and Kindle. We had not plan to do that, but
but we changed our mind and decided to put it
on Kendle. So it was a number one new release
on Amazon in Arca Theology, the number one to release
in Prehistory, and the number one to release in Ancient
Knowledge when it first came out. Yeah, if you want
(01:00:09):
to follow my work, I have a lot of articles
and things that I put up on substack. You can
join as a free member or if you want exclusive
member content, you can for a cup of coffee a month.
You can join up as a as a member to
the substack. So it's Eric Jutkins dot substack dot com.
Speaker 4 (01:00:28):
And you cover so many good topics, but the one
you did about the strout of tourn I mean, that's
why I reached out to you. But yeah, I love
your substack. It's cool.
Speaker 3 (01:00:38):
So yeah, yeah, thanks. I just try to you know,
I'll send out an email or two a week on
various topics. I did one on the archaeological evidence of
Jesus and the resurrection.
Speaker 4 (01:00:52):
Yeah, that was good.
Speaker 3 (01:00:53):
I did one on theological symbology in the movie Star
Wars in Christian theology.
Speaker 4 (01:01:00):
I'ven't seen that one yet. I have to take it.
Speaker 3 (01:01:02):
And I've got some current ones on dinosaurs and things
like that. But but yeah, you can find a lot
of a lot of things there for you, a lot
of free content there and then over at at Patreon.
If you go to Ancient Pathways on Patreon, you can
find a lot of free content there. But again, if
you want to become a member for a cup of
coffee a month, you can get some really cool information
(01:01:24):
that I have amassed only at this one particular place
on Patreon. It's called Ancient Pathways. Okay, I've got digital
volume volume libraries there. So I've got the Book of
Giants Volumes one, two, and three. It's everything related to
giants and literature and ancient literature, and it's all available
at your download. It's just a massive amount of information
(01:01:48):
that I've collected over the course of my life in
various subjects. So a lot of digital library things that
you can download. These are hard to find tech and
documents that that's very difficult to source. I've got the
complete Debtsy Scrolls in English at your download. In English,
(01:02:09):
I've got complete Septuagent Bible or the Septugent in English.
There i have another one called Ancient Historical Documents. It's
very various documents. I think there's twenty or twenty five
documents in each volume. There's h there's video content, there's
other things that I have done that I've put up there.
(01:02:32):
There's other interviews that I've done, So there's a lot
of information there for you.
Speaker 4 (01:02:36):
PDS is only this is only Patreon right on the
Patreon Okay.
Speaker 3 (01:02:42):
Yeah, so everything everything is there's you know, you can
find my work there. I don't really have any plans to,
like I said, to do any more research right now,
to go back La Tepe until further research comes to
the line.
Speaker 4 (01:02:57):
Right know, it might not happen even in our lifetimes.
Speaker 3 (01:03:02):
Well yeah, I mean, hopefully we'll find more information. But
but my hope, my hope is that some of my
theories here and again their theories. I'm not dogmatic about these,
but I'm just saying their theories. But I'm hoping that
in the archaeological record and a scholarship, my theories will
will will be confirmed.
Speaker 5 (01:03:23):
Uh.
Speaker 3 (01:03:23):
And if that's the case, that are the implications and
our understanding about this site at go Beckley Tape will
be completely revolutionized and to what we thought we knew
would have to be changed in the in the in
the in the archaeological record. And I think this site
is game changing for that. I do too, and this
(01:03:47):
is why we're we're proposing these new theories in the book.
So again we we we we we do look at
biblical connections, we do look at the watchers implications with
doctor Judd Burton's chapter in the book, which is which
is really well done. But in the in the academics
(01:04:11):
of it all. If you if you if you don't
if you don't like the biblical worldview, or if you
don't like, you know, the the biblical connections, if you
just simply look at it with with with the with
the new theories that were proposing, even though they have
Biblical times, I think it's worth investigating that. And that's
(01:04:32):
what I'm hoping that academic academia will bear out in scholarship,
is that these theories that that are will will will
bear some light, you know, again specifically referencing back to
the Louvian logogram theory and the linguistic connections there. I'm
I'm very hopeful that that that will shed some new
light on our understanding that go Beckley Tepe.
Speaker 4 (01:04:54):
Yeah. I always heard people talk about it. I've heard
doctor Jed or Jed talk about it. I've heard different
people and I was like, you know, what is this,
go Beecley typically you know, and then your book came
out and so now I have a well, I really
see the importance of it. So thank you so much.
Speaker 3 (01:05:08):
Thanks Brandon, Thanks Lindsey for having me on.
Speaker 6 (01:05:11):
Your show, Thanks for listening and supporting us, and remember
stay naturally supernaturally.
Speaker 1 (01:05:43):
H Hi everybody, it's me Cinderella Acts. You are listening
(01:06:38):
to the Fringe Radio Network. I know I was gonna
tell him, Hey, do you have the app? It's the
best way to listen to the Fringe Radio Network. It's
safe and you don't have to log in to use it,
and it doesn't track you or trace you, and it
sounds beautiful.
Speaker 2 (01:06:57):
I know I was gonna tell him, how do you
get the app?
Speaker 1 (01:07:00):
Just go to fringe radionetwork dot com.
Speaker 2 (01:07:04):
Right at the top of the page. I know, slippers,
we got to keep cleaning these chimneys.
Hi, everybody, it's me Cinderella Acts. You are listening to
the Fringe Radio Network. I know I was gonna tell them, Hey,
do you.
Speaker 2 (00:14):
Have the app? It's the best way to listen to
the Fringe Radio Network.
Speaker 1 (00:19):
It's safe and you don't have to log in to
use it, and it doesn't track you or trace you,
and it sounds beautiful.
Speaker 2 (00:27):
I know I was gonna tell them, how do you
get the app?
Speaker 1 (00:31):
Just go to fringeradionetwork dot com right at the top
of the page. I know, slippers, we gotta keep cleaning
these chimneys.
Speaker 3 (00:51):
In their cosmology, in their belief systems, they believe that
nature connected back to the divine. Everything around them was
considered part of the divine.
Speaker 4 (01:12):
Thank you for joining me on the Unrefined Podcast. I'm
your host Brandon Spain along with Lindsay Waters, where each
week we delve into the mysteries that shape our world,
from the tangible to the supernatural, with the foundation rooted
in biblical truth. For more content and exclusive resources, visit
us at Unrefined podcast dot com. Now let's dive into
(01:34):
this week's episode. Hey, hey, hey, you guys. In this episode,
we are jumping into the mysteries of one of the
world's oldest and most mysterious sites. Go Beckley Teppe joining
us is a researcher who has spent many years uncovering
secrets very deep in ancient history. He brings a wealth
of knowledge in biblical archaeology, ancient civilizations, and the supernatural,
(01:58):
promising to shed light on the hidden meanings and spiritual
implications of this mysterious temple. We welcome the author of
Decoding Go Beckley Teppe, doctor Aaron Judkins, and also his
co author, doctor Judd, who is not here today, but
I want to mention he's a co author as well. Hey, Aaron,
is it right I call you Aaron? I should call
you doctor Aaron. No, Aaron's fine, Okay, all right, cool,
(02:19):
But thank you so much for coming on our show.
It's been a long time coming, but we're so excited
and glad to have you here today.
Speaker 3 (02:28):
Yeah, thanks for having me.
Speaker 4 (02:30):
Well to get this started, to just to dive right in,
I'm going to start with just a basic question, a
little bit about you. So what got you in to
k Beeckley Teppe? What sparked your interest? Why Go Beckley Teppe.
I guess would be a good question.
Speaker 3 (02:49):
Back in twenty twelve, I just wrote a new book
called Aileen Agenda, The Return of the Nepheline, which debuted
good book. In the book I had that made a
reference to Go Beckley Tepe. I heard about it a
couple of years before that, but I didn't really understand
the site. I was intrigued with the two central pillars
(03:10):
and enclosure d that are eighteen and a half foot tall.
But it wasn't until later on that a guy who
follows my work. His name's Roger. He lives in Canada.
And Roger hit me up one day and he said,
have you looked into go Beckley Teppe. I said, well,
(03:31):
I've heard about it, but I haven't really looked into it.
He said, would you, you know, look into this site?
And I said, I just really don't have time to
look into this and dive into it. And then I
don't know, maybe months later went by and he hit
me up his second time, and after the third time
(03:52):
he said, Aaron, you really got to take a look
at this. He had some ideas about what it was.
I had some ideas what I thought it was, but
when I really sat down to take a look at it,
everything that I thought I knew about it was amazingly different.
And it was different in that I had just made
some assumptions about it. With that really digging into it,
(04:12):
and it really blew me away things that were not
supposed to be considered. You know, in that period of
time which is a stone age is present at the site,
which is the megalithic architecture, and that that is not
supposed to be there. And so I really began to
dip deep, dive into this, into this site, and that
(04:34):
my assumptions that I had thought about what the site
was was completely shattered, and and I realized that that
Go Beckley tape really turns the archaeological record upside down.
And for those reasons, it began an over a five
(04:56):
year journey for me.
Speaker 4 (04:57):
All Right, you just to open and live the door
or for us to just dive right in. So, first
and foremost, what would be the basic assumptions that that
you were talking about that you had before, which I
would also assume that the majority of archaeologists and scientists
have probably still to this day. Can you lay a
foundation for the for the basis of what those assumptions are?
Speaker 3 (05:19):
Well, mine were different from from others.
Speaker 4 (05:22):
Okay, okay.
Speaker 3 (05:24):
So my assumptions about the site was because it was
in the relative proximity and region to Mount air Rat
that this was probably some kind of commemorative site to
Noah's Ark with the animals carved on the stones, I
assumed that it was probably just a commemorative site. Uh
to know and and uh in that event, So those
(05:47):
that was my my my basic assumption about it. That's
not held by most traditional archaeologists, so they would they
would probably have their own views. As a matter of fact,
in the nineteen sixties it was accidentally surveyed as a
Byzantine cemetery really and then quickly dismissed and went until
(06:08):
the then I don't know, mid nineties, where doctor Klaus
Schmidt from the German Institute of Archaeology was wrapped up
a dig in that region. He was asked to go
take another look at it, and he immediately recognized it
as an important side going back to the Neolithic.
Speaker 5 (06:28):
Aaron, I don't know if this is getting us off
track or what. No, let's go before I forget. If
I read correctly, people can get kind of the chicken
in the egg, so to speak, backwards when it comes
to agriculture and ancient societies, and it's your I want
to say your opinion that maybe agriculture came after this society.
(06:51):
Could you go into that the importance of agriculture and
when it happened and why it happened relative to go
Beckley Teppe.
Speaker 3 (06:58):
Well, in the traditional you people lived this hunter gathered lifestyle,
you know. Then the advent of agriculture, uh, that new
way to sow. These wild grains that they were harvesting,
(07:21):
those were the that was the catalyst for for the agriculture.
Those wild grains were in that area. There was eehorn
wheat and einhorn wheat and then barley. But the grains
were so tiny that just any little movement, just even
with the shift of the wind, those grains would sift
out very easily. And with agriculture, they took those seeds
(07:42):
and replanted, and every time they would replant would cause
the hull of the plant to to become stronger, and
the seeds became bigger and it became more stable in
the hull. So it was this this produced more of
(08:03):
a of a reliable crop. And after you replanted over
and over and over, this really started the advent of agriculture,
and then so because of that you would have a
stable food crop, and then communities formed, and then as
a result of all that, then you would have religion
that formed because of these communities. But that's not exactly
(08:26):
what we see at go Beckley Tepe.
Speaker 4 (08:29):
Yeah.
Speaker 3 (08:30):
Yeah, what we see at go Beckley Tepe is just
the opposite. See in we see this megalithic site which
hosted ritualistic feastings. That they were on the highest point
of the Germans Mountain Range there overlooking the plain of Haran,
and down along this area, which is known as the
(08:51):
Fertile Crescent, were these wild grains of wheat and barley,
and so there was ample supply of of food in
this Haran plane. And not only were the grains readily available,
but the animals were quite prolific in this area, wild
(09:11):
gazelles and arc bulls and wild boar and things like this.
We found evidence of these things at the site and
in the area we're talking about sickle blades where they
would go out to harvest the grains and bring them back.
We found animal bones, We found stone tools that have
(09:31):
been used for pestles and mortars, and things to grind
the wheat, thousands of those and then shallow limestone vessel
plates things like that. Matter of fact, they found a
big stone vault where they were fermenting the barley and
probably into some kind of a mild form of beer.
But this area is definitely an area that precedes agriculture.
(09:57):
You have this readily abundant food source. They didn't need
to plant any of these crops. Again, they would just
go down to the to the Haram plane to harvest
these and bring them back. But Go Beckley Tepe is
a site that where all this is before the advent
of agriculture. But yet we have some major issues. We
(10:19):
have this monumental stone work that's megalithic architecture in the
Stone Age and which also shows a division of labor
and organization. Then we also have people getting together to
live at a site before agriculture. But what's more important
at Go Beckley Tepe is that it is religious ideology
(10:41):
that brought them to the site first, and that religious
ideology is evident in the stone work and structures at
Go Beckley Tepe.
Speaker 4 (10:50):
Well, let me ask you this. Just you're talking about
the religiousness of it, does that have any anything to
do with what it was deliberately buried? Can you go
into that the detail by the end intentionally buried it?
And and how does that how does that challenge of
the theories of the site's purpose and why it was constructed.
Speaker 3 (11:07):
Well, we don't. We don't know that it was intentionally buried.
There's a theory that it was. Okay, and here here's
what I here's what I'm proposing, is that there is
some evidence of burial. Initially, they thought the entire complex
was buried by hand intentionally. That's hard to do with
(11:27):
the twenty acres side. Yeah, I don't see that happening.
Speaker 4 (11:32):
I think of tools too. Yeah.
Speaker 3 (11:34):
I think what's happened here is that there's two plausible
and reasonable explanations. The reason they thought it was buried
is because there's there's a lot of overburdened in in
the site. But there's no stratigraphy in the site, which
which is which is why they think it was buried.
Some of the artifacts, like the stone heads, some of
(11:56):
the larger stone heads were intentionally either de faced and
put upside down at the bottom of the enclosure near
the pillars, and then the site was they were buried
in that position. This is also true at Carahan Tepe,
where some of the larger stone heads were intentionally defaced,
mostly with their noses cut off, and then placed upside
(12:19):
down and then buried. We know Krahan Tepe those stones
were intentionally buried. So I think what's happened at the
site at go Beckley Tape is that because of the
larger stone faces were intentionally placed upside down and buried.
I think that part was deliberate and intentional. This was
(12:40):
probably after the occupational use of go Beckley Tepe and
perhaps later on. We're not sure. But over time, the
overburdened from the from the from the site above, because
these are enclosures were were dug down into the hill,
which means they were lower and there's overburden from the
(13:02):
hill above. And I think over time that overburden eventually
collapsed into these enclosures and then naturally filled them up.
Speaker 4 (13:10):
So we have a two.
Speaker 3 (13:12):
Part answer of yes, part of it was deliberate in
some smaller sense, but in the greater sense, I think
it was just natural processes and time that filled the
rest of the enclosures in.
Speaker 4 (13:23):
So this is something that really fascinates me, let's talk
about the astronomical aspects of the alignments and how that
could possibly linked to of course the supernatural the watchers well.
Speaker 3 (13:34):
In regards to the orientation of the enclosures. I don't
get into that in the book regarding alignments the overall
side itself, and how the religious iconography at the side
basically is the symbols and the motifs and the animals
has religious ideology connotations. This is directly ties back to
(13:55):
their cosmology. And so what I wanted to do was
take a look look at this more specifically, because most
archaeologists considered it just simply art motifs on the stones.
If you look at the animals in particularly these animals,
there's there's serpents, there's vultures, there's lions, scorpions, there's bulls,
(14:17):
and there's other there's other creatures, but most of them
represent Holoceene type animals. They're burying their teeth. There things
that can hurt you by you thing you or kill
you possibly mm hmm. None of these animals are reminiscent
of animals coming off of Noah's art, and this is
one of the one of the reasons why I dismissed
(14:39):
my initial theory with without really you know, just a
cursory look at it. That that I quickly dismissed that.
The other I guess the other viewpoint is to was
to look, well, going back to the stones. Actually, yeah,
the animals. The animals are guardian type. Again, this is
why they're they're reminiscent in these different types of poses.
(15:03):
But these animals represent guardian spirits. So they're guarding particular
enclosures throughout Go Beckley Tepe. So they're the spirits of
these animals that are guarding these enclosures or sacred spaces
for a particular reason. Symbols on these stones that I
(15:24):
get into in the book. But we make a connection
between the symbology and the iconography at Go Beckley Tepe
with religious ideology that points back to the very beginnings
of religious worship. Again, they date this back to the
Neolithic Stone Age. Look, wherever you put this, it's the
(15:46):
very beginnings of religious ideology that we have seen in
the Neolithy.
Speaker 4 (15:51):
Yeah, we could probably go here just comparative mythology. That
what really struck me when you were talking about that
architecture is just the animals themselves. They have a similitude
to the Bible's aspect of the bull, the the of
Eloheim in the Bible. I guess so speak or watchers
(16:12):
in the Bible, right, is that correct?
Speaker 3 (16:14):
Well you drop not to Elaheim. Well that that would
be a broad definition. Yeah, more specifically to specifically to
link to the watchers. And this is where doctor Burton
gets into into the book and his chapter in the book. Right,
but look, there's there's you know, the cherubam that are
(16:34):
referenced in the Bible. The chair beam are pretty interesting creatures.
These these cher beam are listed in Ezekiel. Yeah, and
and it says that every one of these cherubam had
four faces and four wings. The first face of the
face of a lion. You have the face of a man,
(16:56):
you have the face of a bull, and you have
a face of an eagle. But when you start looking
at these faces from Ezekiel one moving forward to Ezekiel ten,
those four faces, one particular face changes, and there's one
that's particularly absent. It goes from the face of a
man to the face of a line of the face
of an eagle. But the face of the bull or
(17:18):
the ox is absent and in its place is the
face of the cherub, which is interesting because the face
of the ox is what we see on the western
pillar thirty one at Go Beckley Tepe, one of the
eighteen and a half of tall anthropomorphic pillars that has
an image of a bulcranium about where it's neck would be.
(17:40):
So these are faceless stone anthropomorphic human like structures. But
on the neck of Western pillar thirty one is the
image of a bullcranium, which is a bull in profile
with the horns. Now that's interesting because this isn't simple
(18:01):
a simple art design. This is this is telling us
some a detailed information that they that they've you know,
they've carved on the stone for a reason. So I
look at I look at all these connections, and then
doctor Burton gets into the to the Watcher's connection. But yeah,
this is exactly one of the connections we're seen at
(18:22):
Go Beckley Tepping.
Speaker 4 (18:23):
Are there any earlier writings, writing, or symbols at Go
Beckley Teppe that might, you know, kind of connect to
a later biblical text or anything, any particular writings, Yeah,
or or communication, I guess to be a better word
to laterals. Yeah, symbols, stuff like that. Yeah.
Speaker 3 (18:41):
Well, the one of the symbols goes back to the
one I just pointed out, which is the image of
the ox on western pillar thirty one. Now regarding writings, again,
this is conventionally dated to Stone Age, which is Neolithic
pre pottery Neolithic A, which is before the invention of
pottery and the invention of writing. So they put this
(19:05):
way back to about ten thousand years ago or so.
I think some of the symbology in the iconography on
the stones is a language. And the reason I say
that is because on some of the other pillars and
the adjacent enclosures is a prominent Louvian logogram symbol for Deus,
(19:26):
which is translated rated into Latin which means or from
Latin Deus which means god God. Yeah, this is very
prominent logogram that we see on the stone at go
Beckley Tepe. And that really jumped out to me because
this is a logogram for Louviing. Now, Luvian's were contemporaneous
(19:47):
with the hit types, and the hit types actually adopted
they had their own language, but they adopted part of
the Louvian language into their culture, and Louvian was basically
a spoken language, but in the writing portion it was
they wrote in logograms. Of what's the logogram? Logogram is
(20:09):
one symbol represents a word, and so they use this
type of writing specifically for formal monumental writing on stone.
And this is exactly what we see on the stones
that go Beckley Tepe, a formal monumental writing on stone
with logograms and one of these logo. Now that a
(20:30):
lot of the Louviing language has not been deciphered, there's
hundreds and hundreds of symbols that we do not have
a context for their understanding yet, but there are many
of the symbols that have been deciphered. In day use
is one of them. Another one is kind of an
English looking h. That symbol in Louviing logogram is a
(20:52):
symbol for portal or gait, which is also associated with
the de use logogram. Another symbol that you see on
the stones is that and I just say this in
reference as an English looking eye, this I logogram and
Luvian means temple or house. So we see some of
(21:14):
these logograms that are established already and have been vetted.
Interestingly enough, in nineteen forty three, at another site called
Kara Tepe, not to be confused with Krahan Tepe, but
at Kara Tepe they found Louvian logograms on those stones,
(21:35):
which is also dated to the Neolithic, so it's not
an isolated find, but no one is when it's formally
come out at go Beckley Teppe and said these are
Luvian logograms. Why is that? There's just a handful of
expert scholars in the world, and I'm just talking few
who could could who know? Can you know? Can know
(21:56):
the Luvian logogram language. There's not very many of these scholars.
Luvian was predominantly used between the Bronze Age and the
Iron Age, so this is way outside the scope of
the Neolithic. But why would you have writing that dates
back to the Bronze Age and the Louvians in the Neolithic.
(22:17):
So there's there's a big problem here on the on
the timeline that is confirmed as Louvian logograms. Now there
is another language very similar to Luvian that uses logograms,
and I'm not that quite familiar with it. So there's
another candidate for a language out there, but.
Speaker 4 (22:35):
Could be a prototype of Louvian, like you know, Venetian
was of Hebrew or something.
Speaker 3 (22:40):
No, I don't know. I don't think so, because we
don't have that, We don't have those prototype uh, Louvian
going back that early, which means that the only conclusion,
uh is well, there's only there's there's two is one. Uh,
(23:00):
it's it's a.
Speaker 4 (23:01):
It's a. It's a.
Speaker 3 (23:02):
It's another language similar to Luvian that used logo grams,
and that would that would need to be investigated further
by by other scholars. Two is that it that's not
in the Neolithic. If it's Louvian, you have to push
that forward in time to the Bronze Age.
Speaker 4 (23:20):
So obviously, which one perspective do you take that the
timeline altering or it could be a different language than Luvian.
Speaker 3 (23:28):
No, I'm going with the Louvian in the books, Okay, okay,
Well specifically points out Louvian because that's the symbols that
we know of, and the nineteen forty three find and
Caraatepe was identified as Louvian. So look, this is this
is all a theory and it's based on circumstantial evidence,
(23:49):
But there is some evidence pointing to Louvian logograms, which
is also known as Anatolian hieroglyphics. It was discovered in
the eighteen hundreds, but it was misidentified it is hieroglyphic
HIT type. Then it was later on that scholars realized
that it's not hieroglyphic HIT type, but it's Luvian logo grounds.
So that would that would conventionally redate and culturally redate
(24:13):
go Beckley Teppe not to the Neolithic, but back to
the much forward in time to the Bronze Age. It
looks Neolithic, and I understand this is why they date
it there. Why because they're stone vessels. There's no pottery,
you know, and and and the conventional view, there's no riting.
So this puts it puts it in the Stone Age.
But what I'm suggesting is is that if it's Louvian
(24:35):
logogram language on the on the stone, which is Anatolian hieroglyphics,
then the reason we don't see pottery or any of
these other things is because they're using the natural resources
around them and they have a bunch of stone. This
is why everything's out of stone. It's not to say
that you know somewhere you know else in Mesopotamia they're
(24:56):
not already using pottery because they have access to you know,
to clay that they can make pottery. So I think
they're using the natural resources around them, which is stone,
and and perhaps that that that implies that, you know,
why archaeologists put it in the Stone Age. But if,
(25:17):
again going back to the logograms, if this language is
identified as Louvian, then you can't push Louvian that far
back to the Neolithic. You would have to read data
culturally probably as early as the Bronze Age, which which
would be a massive change in the timeline. You would
have to completely redate not only go Beckley Tepe, but
(25:43):
other sites in the region that were considered Neolithic. You
would have to also re examine all those sites potentially
like Caraatepe back to the back to to the Bronze Age.
So it's an important detail that I think perhaps signals
more impactful understanding of these sides. And so I'm proposing
(26:09):
a couple of new theories in the book. But one
of them is that the iconography on the stones is
Luvian logogram language.
Speaker 4 (26:17):
It seems like to me, I mean, I'm an obvious
at this obviously, but it just seems like to me
it would totally question everything which needs to be I've
noticed that in archaeology, is that recently they're totally requesting
a lot of preconceived presuppositions that we've had, you know,
And I was thinking when you were saying that there
(26:37):
could be some overlap. I mean, we as humans tend
to think so linear, you know, like you have the
Stone Age and then yeah, I don't know all the
different ones within the bronze, and that they're so neatly
compartmentalized in reality is it's more like a ven kind
of diagram, And it could have just just been, like
you said, we still use stone today, right five thousand
(26:59):
years from now, which I don't think we'll be here,
but five thousand years from now, I think Jesus will
come back. But five thousand years from now they could
look back and say, are they Stone Age too? Because
they had stone build I think that what you're talking
about with the Louvian I think that's the key to
the dating, more than just the materials that they made.
Do you agree with that?
Speaker 3 (27:19):
Yeah, well, yeah, certainly. I mean that's why I'm proposing
in the book.
Speaker 4 (27:22):
Yes, it is a key theory.
Speaker 3 (27:24):
But look even today, if you compare cultures today, we're
in the twenty first century in the West, and there's
a new space age happening. Now. We have organizations like
SpaceX that are sending up, you know, private spacecraft into space.
We have a lot of technology things that just we
(27:47):
take for granted every day, like computers and chips and
cars and communications and things like this. But yet there's
tribes in the Amazon who are living a what we
would think of a primitive lifestyle. Yeah, and they're still
living with kind of a hunter gatherer type of lifestyle,
(28:09):
but they live in grass huts and they have bows
and arrows, and they have spears and things like this.
And some of these cultures have been recently contacted for
the for the first time. But yet they live contemporaneous
with us in the world in the twenty first century.
But if you look at that a few zero in
(28:29):
on that culture specifically, you would think that they perhaps
were not a twenty first century culture. You would think
that they were older. Why because there's no technology associated
with that particular culture. So just because the culture is
culturally locked doesn't mean that there's not advancements and other
(28:52):
progressions going on around the world, and I think that's
what's happened with Go Beckley Tepe. They're kind of locked
into the stone vessel used because of the natural resources
around them. But at the same time that this is
Bronze Age, there's other cultures in Mesopotamia that already have
pottery and writing and this explosion of civilization that we
(29:15):
see in this mirroring culture. There's no record before any
of that, and then all of a sudden you have
an explosion of civilization with writing and art and ceramics,
all these things that just suddenly come on the scene
with no evidence of evolution happening at all. I'm talking
to cultural evolution. It's just a sudden onset. A civilization
(29:38):
appears on the scene after some event that has happened,
and then all of a sudden, you have a you
have a record of of stasis to a record of
this explosion of civilization that suddenly occurs out of the blue.
And we and and and this is this is part
(29:59):
of the reason why you know I'm digging into Go
Beckley Tepe is because personally, for me, after some of
my simple assumptions were easily dismissed then I began to
search just for an understanding for myself. What is this site?
Why would these people live here? Initially archaeologists thought they
(30:20):
came to the site and then they left. Now we
understand they made homes there, they lived there at the site.
It was continually probably inhabited there between one thousand and
fifteen hundred years of use. Right, So my purpose was
to figure out who were the people that lived there,
why were they at the site other than food and
(30:41):
natural resources? What does the religious implications imply, and how
does that tie back to anything post flood, post tower
or Babbel. What were the people doing in that area
at that time? And then what were they doing in
these enclosures which I in considered sacred space? What were
(31:01):
they doing in these enclosures? And this is the whole
reason for just digging in the research and five years.
It took, you know, five years of research to get
this out because there was no central source of getting
any of this information out, you know, in one place.
So there was a lot of just fact finding, little
(31:22):
nuggets of information here there, and it took a long
time to try to piece us all together. Finally, and
you know, in one book and one volume. We now
have all this information pieced together and some of these
new theories that I'm putting forth in the book.
Speaker 4 (31:37):
Well, let me let me ask you this. I mean,
I'm just sitting here. My brain is going on, you nothing,
thinking about and like I said, I'm a newbie, I'm
a novice at this, but I was just sitting here
thinking about. We obviously could have the narrative wrong. What
if the very fact that they are where they are
Aaron is because of the stone, and that's stone aspect
(32:02):
played into their religion, and that's why there's you know, where,
where am I making sense? I don't. I'm thinking this,
but I don't love if it's coming out. I think
you kind of went into that in your book.
Speaker 3 (32:12):
Right, Well, I think it's the opposite. Okay, yeah, so
let me let me just try to put it a
little bit more succinctly. They were there. Now, Remember the
people of the Neolithic were known as people of the Bull,
so let's just assume that this was a Neolithic site
as conventionally dated. Well, they're they're there first and foremost
is because of the natural resources along the plains of Haran.
(32:37):
You have wild wheat, you have two forms of wildweat
I corn and einhorn wheat. And then you have barley.
You have all the game that you can. We see
evidence of hunting there. You got water. Why wouldn't you
make a home there when you have all the natural
resources around you to to live. So I think that's
(32:57):
why they live there. The stones and bring them there,
the food source brought them there. Okay, So okay, So
now they have a natural resource that they can go
and harvest, the grains, they can hunt, you know, they
they can live. This is a fertile place. Why would
you these are green pastures? Why would you? You know,
(33:18):
why would you leave? So the people made a home there.
But in their cosmology and their belief systems, they believe
that nature connected back to the divine Everything around them
was considered part of the divine world. So the earth,
the stars, the sun, the moon, the water, the wind, fire,
(33:39):
cosmological events that happened, and and and and the such
as solar eclipses, things like this, life and death, the
germination of the of the wheat, from from it coming
up in the spring to the harvest to the winter
when everything dies back. This is all They regard all
(33:59):
this as part of their cosmology, and so when they
see all this in nature, they believe that there's certain
aspects of what impacts them on an everyday scale is
impactful in eternity in the afterlife. So things that are
(34:19):
happening are in real time events that are connected with
the supernatural, but also in eternity, because they did believe
they had a very connected belief system in the afterlife.
Speaker 5 (34:33):
Yeah, Aaron, could you go into the whole notion of
ancestor worship, worship of the vendor deified dead and how
that connects to the archaeology here.
Speaker 3 (34:43):
Yeah. Sure, So the food brought them to there. The
religious ideology is the thing that that actually coalesced them
together in their community because now they have now they
have several things now that are happening at the s
that implies religious ideology. Okay, so we talked about the symbol,
(35:05):
the symbols on the stone, the iconography on the stones.
So we have the animals, which probably represents guardian animal spirits.
Then we have the two anthropomorphic pillars that are eighteen
and a half it tall in enclosure D. But you
also have smaller t stones there at the site. So
(35:28):
because of there's this religious ideology. They formed these sacred spaces,
which are the enclosures at go Beckley Tepe. They're sacred
because they are lined with plaster. They plastered the floors
and the walls. We found evidence of plaster at go
Beckley Tepe, so we know that in a communal were
a ritual setting. These spaces were considered sacred. They were
(35:51):
not for everyday use, so that the floors were plastered,
probably a white plaster, and there was like an enclosure
d there was a person sessional way into the enclosure.
Then you had been seating around the size that you
know that encircle these these these two central anthropomorphic images.
Now remember these were probably roofed and not open to
(36:13):
the sky like they are today, and so when you
went in there it was dark. Well, when you took
torches in there, that would create aspects of shadows from
these stones that were cast on the floor and on
the walls, and those were symbolized as spirits. Those were
the living spirits of these stones. And so because they
(36:34):
had such a connection to the afterlife and to everything
in nature, so when it rained, they attributed that to
a deity. When when there was probably some kind of
an eclipse. They attributed that to a deity. When they
saw the full moon in the sky, that was was
a deity. When they saw the big arc bulls roaming
(36:54):
the Hauran plane down there, that was a deity. They
had deified things in heaven and Earth. But the other
thing that they had deified were the two anthropomorphic images
and enclosure d And this is why we have the
iconography of the image of the bulcranium on western pillar
(37:15):
thirty one, and on eastern pillar eighteen, which is next
to it, we see the iconography of a crescent moon,
of a of a disc above that, and above that
is this H looking symbol. But when you look into
that H a little bit closer, it looks like two
people holding hands standing side by side in profile. Again,
(37:35):
this is that H logo ground. This is if that
is the case, this is a connection between humans. But
in the greater sense, it's a connection of the of
the axis Monday between Heaven and Earth Earth. Okay, so
this is a connection between the physical realm and the
(37:56):
spiritual realm. And with that crescent moon and that disc
on eastern pillar eighteen that is considered a crescent star,
it's a crescent moon with either a full moon or
perhaps probably a sun. We see later on in Thekadian symbols,
this was identified as a son and this was known
as a crescent star. Decrescent star actually is considered a
(38:20):
divinity symbol that represents fertility. And when you look at
the connection between the crescent star on eastern pillar eighteen
and the iconography of the Bulkranium on western pillar thirty one,
now you have identified those two pillars as the deification
of Adam as a bull god Ann and the Samerian pantheon,
(38:41):
who they have deified their ancestor father and the Samarian
pantheon as the bull good in and they have deified
he as a decrescent star image on eastern pillar eighteen.
They have deified their two original ancestors as gods.
Speaker 5 (38:56):
And she would also kind of eventually lead into the
whole notion of the great Mother kind of.
Speaker 3 (39:02):
This would be considered a sacred mother goddess worship. Yeah,
and this goes back to the deification of their very
first ancestors, Adam and Eve. This is why you have
the Bulkrainian image and the crescent star image on both.
Now they're not identified in the sexes perhaps on the stones,
but the two symbols identify them. Also, you see that
(39:23):
the arms, there's long arms and they wrap around to
the navel in the front. These arms. In archaeology and
Ugaric literature, we see that arms signal deity status, specifically
in mail worship. And so these arms represent not only
physical arms of these of these people, but it also
(39:44):
signals deity status. They have deified these two figures. Also,
what's interesting in the very front is that they're wearing
belts with fox pelt loincloth covering the front. Why would
you need two stone depicted with two people covering their
nekedness with fox pelt loincloss. This goes specifically back to
(40:08):
the story of Adam and even Genesis. This is the only,
I think, one of the only explanations that you can
come to, is that they have deified their original ancestors
who are covering their neckadness by these fox pelt loincloss
who are signaling deity status. That's also perhaps why they're
(40:28):
so tall, so large, at eighteen and a half foot tall.
And so they go into this sacred space perhaps an
ritual or some kind of you know, some kind of
an event that was sacred to them, and I think
it was perhaps when a person died in the community
that for they, they believe that that that soul went
(40:49):
back to the nether world to die in the nether world,
but to get reborn as a god back to the heavens,
you had to go back through the stones through your
ancestors who gave you eternal life, and that was deified
Adamant and deified Eve, but specifically Eve, because Eve could
(41:09):
give birth to the next generation. So when she gave
birth to another son, that was considered a reincarnation of
the father, and so on and so forth. So it's
this regeneration connection that you had to ensure that your
loved one was transformed from death in the nether world
back to the heavens. But you had to do it
(41:31):
through your sacred ancestors. And this is exactly why we
see these two anthropomorphic pillars and enclosure d This is
perhaps part of veneration ancestor worship specifically to those two,
but to the other stones as well. With the guardian
spirits of the animals represented. This is to ensure that
their loved ones would continue on in a prosperous and
(41:53):
peaceful afterlife.
Speaker 4 (41:55):
Maybe I'm just way out there, but it almost sounds
like a meeting of the council. You have human aspect there,
and I know that there's no indication of Yahweh or
anything like that, but it's like a perverted form of
the divine council. You come before, you know, with the
creature beings, and then the two gods, which would be
(42:16):
Adam and Eve that they they've deified well.
Speaker 3 (42:19):
And this is exactly I think on the right trajectory here,
because look, they found skull fragments in at go Beckley
Teppe and these enclosures. Now also they have found three
full human burials under the floors of the homes at
go Beckley Tepe. Two were found in close proximity. One
was found on the other side of the complex. But
this is exactly what we would see in other regional
(42:42):
sites like Chattahulik, who also buried their dead under the floor. Interesting,
but in the enclosures there was only skull fragments. So
here's the there's the idea is that when your ancestor died,
you don't take your whole ancestor into the enclosures. This
is why there was drill holes found in this in
(43:03):
the skulls. I think probably what they did was they
took the skulls of the ancestors and they took them
into the enclosures, and they suspended them with those drill holes,
and they did some kind of libation or ritual ceremony
of religious in nature that would ensure your loved one
went back to the stars where they believed that these
(43:26):
gods lived. They believed that Adam was deified as a
bull god, and which is in the Samerian pantheon foremost
of the Sumerian gods. He was the sky god who
ruled over everything. And in Samarian, when you break down
that word Ann a n in Sumerian, the a means
ancestor or father. The n means to lift up on
(43:48):
high or to lift up on the highest or placed
in the highest. So this is why we had the
name Ann. It's the god who rules supreme in the sky,
who is over everything. And they've deified Adam in the
image of the bull as that god. And then they
have deified Eve with the crescent star in fertility. So
(44:10):
fertility is a very big image part of the imagery
at go Beckley tappe and also a carry hound tappe
and others. You see phallic images all over, and the
phallic images. Interestingly enough, some of these phallic images are
from headless people, so they're dead, but they have these
phallic images. And this goes back to the fertility symbols.
Speaker 5 (44:31):
Okay, Figure nine at chatal Hoyuk has the headless people
the painting on the wall there, and they're just getting
the straight from the book here, But it also has
vultures or some yeah, what looks to me like vultures.
So the vultures maybe some sort of sky burial will
come into that somehow.
Speaker 3 (44:50):
We don't know for sure. There's a theory that they
perhaps perform sky burials, but I don't think that's the case.
When you have human know, the people buried under the
floors of the houses, that would not indicate a sky burial,
and they found three of those at go Beckley Teppe.
Already this was a known burial practice at Chattahoolik, where
(45:12):
they buried your ancestor under the floor of your house.
Why because probably at least we know later on as
an archaeological marker. In about two thousand BC, there was
a monthly ritual called the kipsum when they would take
your ancestor out of the floor and you would feed
them symbolically with water and bread, and then you know,
(45:33):
you spend a little time with them and then put
them back in the floor. This is to keep them
alive in the afterlife. This is why they this is
why they would do that with the water and the bread.
It was a symbological ritual that they performed. I'm not
saying they did that at go Beckley Tabby, but I'm
saying that there's a good case for them doing that.
So I don't think it would imply a sky burial there.
Speaker 5 (45:56):
Yeah, right, I just thought about the vultures.
Speaker 3 (45:59):
Well, the vulture. The vultures goes back to the regeneration theory,
and vulture is symbolically tied back to Eve and the
regeneration of that person who has died to regenerate their
spirit as a god, as a star god, back to
the heavens. And there's a lot of detail there. I
(46:19):
walk you through that in the book, so you have
an understanding of the symbology of the vulture and this
ethiophallic imagery found at go Beckley Tepe Because It all
relates back to a regeneration process of a person who
has died, and the only way they believe, in their
cosmological view, that they can attain eternal life is to
(46:42):
go back through their ancestors who they have now deified.
And this is where we get it to the religious
iconography and symbology of go Beckley Tepe and how it
ties back to the deification of the moon and the
deification of.
Speaker 4 (46:56):
The bull as well. So it's almost like they had
to be born again, but it's just not the way
we see it today.
Speaker 6 (47:02):
Yeah.
Speaker 3 (47:03):
Yeah, they've they've totally lost a connection with God in
the garden mankind physically, there's two deaths. There's a physical
death and then there's an immediate spiritual death that happens.
Their connection and their relationship to God has been cut
off in the garden. And now everything has changed. Now
we have uh, you know, Adam and he live, but
(47:23):
they eventually physically die, and so we have the flood,
and then we have the first type of antichrist shadow
of the Antichrist that comes on the scene, which is
in the form of Nimrod. And Nimrod does something that
that God doesn't. He doesn't allow. Matter of fact, he
tells him directions and some and some things to do.
(47:44):
One is to disperse and to to multiply, and they
do exactly the opposite when Nimrod shows on the scene.
They congregate, they build it. They do three things. They
build a city, they build a tower, and then they
want to build a name and so and so this
is a direct kind of disobedience to what the Lord
(48:07):
has already told them to do, was to not congregate,
but was to scatter. So now they're doing these three
things at the Tower of Babel. And and Nimrod now
wants to get back at the Lord for wiping out
all of his ancestors and you know, in the flood,
except for Noah and his family. So now he's going
to get even. But uh, but this this is in
(48:30):
direct disobedience. Again. This is why we see Eloheim as
one of the few cases in the Old Testament where
Elohem directly intervenes into the affairs of mankind directly and
stops that process from happening by confusing the tongues at Babel.
And so now when now, when you do that, hey,
(48:50):
you know, hand me a brick. What did you say,
hand me a brick. Well, I don't understand what you're
you know, what are you? What are you saying? Now
there's a confusion. Now you can't you can't organize and
finish this thing out. It wasn't that God was worried
about them finishing the tower up to the thing. It
was a spiritual purpose behind it. And you know Derek
Gilbert who wrote some wonderful books Veneration, I Side in
(49:13):
the in the in Our Book, a number of other books,
but he talks about where Bible was originally located that
pre flood there was a temple dedicated to Inky there
and that he thought the reason, if I'm remembering this right,
they wanted to build that tower there was over the
prior temple to Inky, which was a gateway to the
(49:36):
nether world. And who knows what that would have released
out of there had they been able to complete it
and do everything right, a spiritual gateway perhaps. So this
is why the Lord comes down and completely stops that process.
And now we see the tongues get you know, confused,
people get scattered. And it's after this, probably hundreds of
(49:57):
years later, that you find go back Teppe on the
biblical timeline Now in the back of the book, I
put in two chronology timetables for Beckley Tepe. One is
based on the Masoretic text timeline. One is based on
the septuagen timeline. But it doesn't really matter which one
you use. They're they're within close proximity to each other
(50:19):
on the on the datively, So this is exactly where
you find go Beckley Tepe. It's not neolithic, I don't think.
I think Biblically you have to. You have to also
redate this, not just from the language we'd already talked about,
but just from a Biblical revision. And this is exactly
why I get into all the areas in the book
that we did, so we can walk you through the
(50:40):
process of how we get it there. But this is
some really important observations and some smaller details that perhaps
get overlooked at other places have now finally been conversed
into one single volume in this book, and it's taken
us five years to do it.
Speaker 4 (50:56):
Oh yeah, it's great if all the things you're talking about,
which I believe are true or are all in one place. Now, yeah,
it's like you can you can go forward to it
and other people getting built on on your work too,
which that leads to my question that I wanted to
kind of wrap this up with, is, uh so, what's
what's next for you with your research of goe Beckley Teppe.
(51:16):
What would I know? You have some plans I'm sure
ideas or some some you know, different areas you want
to go in more depth, but would that be well, I.
Speaker 3 (51:25):
Don't really have any plans to do any other work.
I mean, this is you know, five almost six years
of my life getting this work out now that's now available. Yeah,
so my head's been in the space for for a
long time and and I don't really have any plans
to dig in anymore unless I find a reason to.
(51:46):
You know, if there are some areas that I would
probably like to do some more work in that would
be in the Louvian logogram linguistic connection that I believe
is there, But only further excavations will reveal this if
it's if it is deemed true, and right now they
have slowed the process of excavation at go Beckley Tepe.
At the current pace they were at, it was going
(52:07):
to take over one hundred years for them to fully
excavate this twenty eight site. Now that they're slowing down
the pace, we don't even and information is so slow
coming out of there, we don't even know if this
is going to be a possibility or not. But perhaps
at other neighboring science they would help find more clues.
(52:29):
But I would like to perhaps at least dig into
that or have or my hope is really is to
have louving Ling linguistic scholars look into this possibility of
language there at go Beckley Tepe. Secondly, I would like
to look into the a little bit more in detail
about the religious iconography at the site that that bears
(52:50):
out with more crescent star symbols indicative of lunar moon
worship there. We know at the site in Haran, which
is where biblical Odessa was located as modern day Shane Lerfa,
this is exactly where we find Abraham. They lived there
with his father Terra. Worship the moon god. Moon god
worship was already prevalent in this area, and in archaeological
(53:12):
records we find often two men flanking at crescent moon standard.
We see at Jericho they were worshiping the moon God,
which is perhaps at the same time as go Beckley
Tepe moon God worship was prevalent there, and we see
that the in cultures that that they've named the moon
Gods scene, which is spelt si n but pronounced scene
(53:34):
as if you have seen something see n, but it's
pronounced seen. But the moon God is seen there, which
is a very prevalent Moon God in this region. And
I think perhaps that some more information with the lunar worship,
with the bull worship, with the Louvi linguistic connection. I
think these are all areas that I would pursue if
more evidence came out of the area in particularly at
(53:57):
go Beckley Tepe, But that may be more difficult now
with the slowing of these excavations. So until then we're
going to have to wait and see. Only about ten
percent of go Beckley tape he's been excavated. We're going
to have to really wait to see what more comes
to light. If it does to the iceberg.
Speaker 4 (54:17):
Well, let me ask you to sar and I'm stirring
it up again, But the Biblical there's a the wilderness
of scene. Is that that is that related to what
you're talking about?
Speaker 3 (54:26):
Yeah, exactly, Yeah, that all goes back to the moon God.
The wilderness of the moon God, that's how you would say,
say that they wandered in the wilderness of scene.
Speaker 4 (54:36):
Yeah, okay, and that there's a.
Speaker 3 (54:38):
Whole nother there's a whole nother golden nugget right there
for you to dig into, perhaps with someone else on
another show. But look, when they're wandering in the in
the wilderness of scene for forty years, you know, because
they disobeyed. Gone, yeah, there's something there, there's something there,
there's something there to that.
Speaker 4 (54:57):
Yeah, I've really learned how. I had a friend who,
when he mentored me, said, look, you need to go
back and look at the names of the places and
the You know that that the biblical writers are telling
you stuff with the names of the places, that you
need to transliterate them into some some of some kind
of English where you can understand. And and that's that's
kind of an example of what you're talking about. And
(55:19):
there's a significant snow of them wandering in the wilderness
of scene, which yeah, for years I pronounced sin so.
Speaker 3 (55:27):
Yeah, because when we're in our English vocabulary, you pronounce
it as seen sin because.
Speaker 4 (55:31):
It's spelt that way right right right.
Speaker 3 (55:36):
That's not how it's pronounced during that time. But that's
exactly what that identifies as is the moon God there.
So this is this is why we see the crescent
standard of the Moon God and the crescent star on
eastern pillar eighteen. This goes back to the worship of
the moon and the sun and the divine symbol, the
(55:57):
fertility symbol of Eve. They have the ey'd Eve. So
again this this all gets back to the regeneration theory
about why they have to go back to the stones
and mm hmm and do this type of these rituals,
perhaps for for their you know, either one's ancestor worship
or and or two. It's it's it's to ensure that
(56:19):
their loved ones made it through this, this this spiritual
renewal or rebirth, uh, to to attain eternal life. But look,
they're not doing it through They're not They're not doing
it through God and what God has said to do.
They have now deified several things in nature like the
(56:41):
moon and the bull, and they have defied their original ancestors.
Later on we see Nimrod gets deified after death. We
see that Noah gets deified. The Egyptian pharaohs claim that
they all came from Noah. All the pharaohs came from Noah.
We see other people later on deified after death. But
what's interesting when you get to Egypt, those pharaohs are
(57:04):
not deified after death. They are deified when they become Phaarah.
They are living embodiments of a deity. Interesting, and so
this is why you have the connection of the Sun
God raw. I get into a little bit of that
in the book with comparison cultural comparison with Egypt and
the vulture and the Sun God and what all this
(57:26):
means because a lot of the symbols that carry forward
in times such as Egypt have the same meaning, and
so we can probably perhaps imply the symbology on the
stones that go Beckley Tepe symbols usually carry the same
meaning throughout cultures.
Speaker 4 (57:43):
And something else is interesting. It just popped up in
my brain that I think could be a part of
this is the fact that I just talked about this earlier,
Jacob laying his head on a stone to devinate. It
was like he was trying to talk to his ancestors
to figure out what to do, and ended up that Yahweh,
despite his occulted, still spoke to them through a dream
that goes along with the general tenor of what you're saying.
(58:04):
Even stones were avenues for them to communicate with the
ancestors and stuff, and that could have been very well
what the whole go Beckley tippy thing was about.
Speaker 3 (58:13):
Yeah, well that's why we see these two anthropomorphic images
and Enclosure eighteen. You know, they have embodied their ancestors
in stone and these anthropomorphic images. If you go back
to Jeremiah says the people say that we, you know,
to a stone, we came from you, from a piece
of wood, our ancestor. I'm just paraphrasing that you can
(58:33):
go back to Jeremiah and look it up that this
is exactly what it's talking about. Don't go to a
stone or to a piece of wood that's carved and
claim that it's your ancestor, because it's not. This is
why God exactly prohibited the Israelites from cutting stone when
they made an altar, because of you, yep, or graven images,
(58:55):
because this is exactly what the Egyptians did with their gods.
They deified their gods in stone. And so God says,
don't carve graving images out of stone, because I'm not
an image that can be carved into stone. So don't
do that.
Speaker 4 (59:09):
Jesus took it even a step further. He said, even
the stones will cry out if you don't worship me.
That's got to have some kind of cultural context to
what we're talking about.
Speaker 6 (59:19):
You know.
Speaker 4 (59:19):
Yeah, the false sides will cry out.
Speaker 3 (59:22):
Yeah, well, maybe there's another nugget there for you. Man.
Speaker 4 (59:25):
You're like opening all kinds of avenues here. Wow, Aaron,
I appreciate so much for you coming on our show,
and we've enjoyed it. If people want to find out
more about it, of course, we're going to put post
the book on on our on the show notes and stuff.
Is there any other ways that can follow you? What
are your details your deeds?
Speaker 3 (59:47):
Yeah, just go the books on Amazon, it's now available
and Kindle. We had not plan to do that, but
but we changed our mind and decided to put it
on Kendle. So it was a number one new release
on Amazon in Arca Theology, the number one to release
in Prehistory, and the number one to release in Ancient
Knowledge when it first came out. Yeah, if you want
(01:00:09):
to follow my work, I have a lot of articles
and things that I put up on substack. You can
join as a free member or if you want exclusive
member content, you can for a cup of coffee a month.
You can join up as a as a member to
the substack. So it's Eric Jutkins dot substack dot com.
Speaker 4 (01:00:28):
And you cover so many good topics, but the one
you did about the strout of tourn I mean, that's
why I reached out to you. But yeah, I love
your substack. It's cool.
Speaker 3 (01:00:38):
So yeah, yeah, thanks. I just try to you know,
I'll send out an email or two a week on
various topics. I did one on the archaeological evidence of
Jesus and the resurrection.
Speaker 4 (01:00:52):
Yeah, that was good.
Speaker 3 (01:00:53):
I did one on theological symbology in the movie Star
Wars in Christian theology.
Speaker 4 (01:01:00):
I'ven't seen that one yet. I have to take it.
Speaker 3 (01:01:02):
And I've got some current ones on dinosaurs and things
like that. But but yeah, you can find a lot
of a lot of things there for you, a lot
of free content there and then over at at Patreon.
If you go to Ancient Pathways on Patreon, you can
find a lot of free content there. But again, if
you want to become a member for a cup of
coffee a month, you can get some really cool information
(01:01:24):
that I have amassed only at this one particular place
on Patreon. It's called Ancient Pathways. Okay, I've got digital
volume volume libraries there. So I've got the Book of
Giants Volumes one, two, and three. It's everything related to
giants and literature and ancient literature, and it's all available
at your download. It's just a massive amount of information
(01:01:48):
that I've collected over the course of my life in
various subjects. So a lot of digital library things that
you can download. These are hard to find tech and
documents that that's very difficult to source. I've got the
complete Debtsy Scrolls in English at your download. In English,
(01:02:09):
I've got complete Septuagent Bible or the Septugent in English.
There i have another one called Ancient Historical Documents. It's
very various documents. I think there's twenty or twenty five
documents in each volume. There's h there's video content, there's
other things that I have done that I've put up there.
(01:02:32):
There's other interviews that I've done, So there's a lot
of information there for you.
Speaker 4 (01:02:36):
PDS is only this is only Patreon right on the
Patreon Okay.
Speaker 3 (01:02:42):
Yeah, so everything everything is there's you know, you can
find my work there. I don't really have any plans to,
like I said, to do any more research right now,
to go back La Tepe until further research comes to
the line.
Speaker 4 (01:02:57):
Right know, it might not happen even in our lifetimes.
Speaker 3 (01:03:02):
Well yeah, I mean, hopefully we'll find more information. But
but my hope, my hope is that some of my
theories here and again their theories. I'm not dogmatic about these,
but I'm just saying their theories. But I'm hoping that
in the archaeological record and a scholarship, my theories will
will will be confirmed.
Speaker 5 (01:03:23):
Uh.
Speaker 3 (01:03:23):
And if that's the case, that are the implications and
our understanding about this site at go Beckley Tape will
be completely revolutionized and to what we thought we knew
would have to be changed in the in the in
the in the archaeological record. And I think this site
is game changing for that. I do too, and this
(01:03:47):
is why we're we're proposing these new theories in the book.
So again we we we we we do look at
biblical connections, we do look at the watchers implications with
doctor Judd Burton's chapter in the book, which is which
is really well done. But in the in the academics
(01:04:11):
of it all. If you if you if you don't
if you don't like the biblical worldview, or if you
don't like, you know, the the biblical connections, if you
just simply look at it with with with the with
the new theories that were proposing, even though they have
Biblical times, I think it's worth investigating that. And that's
(01:04:32):
what I'm hoping that academic academia will bear out in scholarship,
is that these theories that that are will will will
bear some light, you know, again specifically referencing back to
the Louvian logogram theory and the linguistic connections there. I'm
I'm very hopeful that that that will shed some new
light on our understanding that go Beckley Tepe.
Speaker 4 (01:04:54):
Yeah. I always heard people talk about it. I've heard
doctor Jed or Jed talk about it. I've heard different
people and I was like, you know, what is this,
go Beecley typically you know, and then your book came
out and so now I have a well, I really
see the importance of it. So thank you so much.
Speaker 3 (01:05:08):
Thanks Brandon, Thanks Lindsey for having me on.
Speaker 6 (01:05:11):
Your show, Thanks for listening and supporting us, and remember
stay naturally supernaturally.
Speaker 1 (01:05:43):
H Hi everybody, it's me Cinderella Acts. You are listening
(01:06:38):
to the Fringe Radio Network. I know I was gonna
tell him, Hey, do you have the app? It's the
best way to listen to the Fringe Radio Network. It's
safe and you don't have to log in to use it,
and it doesn't track you or trace you, and it
sounds beautiful.
Speaker 2 (01:06:57):
I know I was gonna tell him, how do you
get the app?
Speaker 1 (01:07:00):
Just go to fringe radionetwork dot com.
Speaker 2 (01:07:04):
Right at the top of the page. I know, slippers,
we got to keep cleaning these chimneys.
Popular Podcasts
Stuff You Should Know
If you've ever wanted to know about champagne, satanism, the Stonewall Uprising, chaos theory, LSD, El Nino, true crime and Rosa Parks, then look no further. Josh and Chuck have you covered.
Crime Junkie
Does hearing about a true crime case always leave you scouring the internet for the truth behind the story? Dive into your next mystery with Crime Junkie. Every Monday, join your host Ashley Flowers as she unravels all the details of infamous and underreported true crime cases with her best friend Brit Prawat. From cold cases to missing persons and heroes in our community who seek justice, Crime Junkie is your destination for theories and stories you won’t hear anywhere else. Whether you're a seasoned true crime enthusiast or new to the genre, you'll find yourself on the edge of your seat awaiting a new episode every Monday. If you can never get enough true crime... Congratulations, you’ve found your people. Follow to join a community of Crime Junkies!
The Breakfast Club
The World's Most Dangerous Morning Show, The Breakfast Club, With DJ Envy, Jess Hilarious, And Charlamagne Tha God!