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Temple at the Center of Time: Newton's Bible Codex Finally Deciphered and 2012

A belief that the ancients held unusual scientific knowledge, of which only fragments remain today, was held by many great philosophers and scientists who participated in the "scientific revolution". Though research by these men led to great discovery, many were convinced that they were merely scratching the surface of an immense but lost pristine knowledge (prisca sapientia) somehow reflected in the architecture and remains of ancient civilizations.

In "Temple at the Center of Time: Investigations of Sacred Dimension, Revealed in Prophecy, the Temple of Jerusalem, and the Ark of the Covenant, from the works of Isaac Newton", David Flynn uncovered what has been heralded as one of the greatest discoveries of all time.

Many books have investigated whether Newton believed that an original pure knowledge existed. Some conclude that he did in fact search for it, but that is the whole of their investigation. A few have written that Newton actually discovered ‘something’ and try to fit his existing research into a prisca sapientia of their own design, claiming his beliefs fit modern realms of philosophy or eastern religions, but these speculations are not upheld by the body of his work. Although Newton had solved riddles of space, time, gravity, light and invented mathematics to predict the motion of objects, this was not the ‘priscia sapienta’. Since the time of Newton, no one has revealed the true form and nature of the original knowledge, or from whence it came… until now.

For the first time in history, "Temple at the Center of Time" uncovers what Newton was looking for and, in so doing, proves that pivotal events in history are unquestionably connected in time and space to Jerusalem.

Newton didn't know it. The key was right in front of him.

 

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Remembering David Flynn - Entry 5
A new series on the research and findings of a modern Christian genius

Posted: June 20, 2012
11:00 am Eastern

From the works of David Flynn

EDITOR’S NOTE: This is the fifth entry into a series on the works and discoveries of David Eric Flynn, a modern Christian genius who died at the age of 49 this past January 22, 2012 after a short battle with cancer. For nearly two decades David published original and groundbreaking research on his renowned Watchers Website.


by David Flynn

(continued from Entry 4)

Within this Judaic-Christian framework, the intellects of 17 th century Europe searched for the prisca sapientia. The Cambridge Neo-Platonists in England maintained the tradition of philosophy inter-related with theology as well. Through their establishment in Britain at the highest academic institution of the time, the progress of several centuries towards the attainment of knowledge was preserved. The Cambridge Neo-Platonists included many notable intellects of the occult and scientific renaissance, men like Henry More, John Smith, Ralph Cudworth, and Benjamin Whichcote. The University of Cambridge’s motto, “From this place, we gain enlightenment and precious knowledge,” produced scientific geniuses whose theories are still used in modern academics. These were notably Isaac Newton, Lord Kelvin, James Clerk Maxwell, and Lord Rayleigh.[i]

Isaac Newton, the greatest of the natural philosophers was in close association with the Cambridge Neo-Platonists. They influenced his views concerning the physical laws manifested in the universe. In fact, it was by embracing their tenet of the existence of an original pure knowledge that he produced his greatest works.

 Many books have investigated whether Newton believed that an original pure knowledge existed. Some conclude that he did in fact search for it, but that is the whole of their investigation. A few have written that Newton actually discovered “something” and try to fit his existing research into a prisca sapientia of their own design, claiming his beliefs fit modern realms of philosophy or Eastern religions, but these speculations are not upheld by the body of his work. Although Newton had solved riddles of space, time, gravity, light, and invented mathematics to predict the motion of objects, this was not the priscia sapienta. Since the time of Newton , no one has revealed the true form and nature of the original knowledge, or from whence it came; that is the greatest question of all.

Some of Newton biographers have speculated that the evidence for Newton’s search for the “key” to all things was demonstrated by the sheer vastness of his works. The biographer Gale Christianson described Newton’s motivation for studying alchemy as having been a means to an end, and that Newton was searching alchemy for a symbolic key that could unlock the prisca sapientia from the writing of the ancients. He concluded also that, “The theological manuscripts [in Newton’s collection] reveal that he no less ardently pursued a parallel religious wisdom or prisca theologia…”[ii]

Dr. Christianson makes a good point; the volume of Newton’s work does show his dedication to both the, “pure thought” and the “pure words of God”; however, the majority of Newton’s works were theological. Newton produced three times as many theological papers than scientific. These manuscripts consistently recorded Newton’s belief in the author of creation as one and the same as the author of the Law and prophecy contained in the Bible. This one tenet is also the most pervasive in all of Newton’s scholarly manuscripts.

A strange condition remains; despite the resolve in which Newton searched for the prisca theologia and the prisca sapientia, he did not leave any direct assertions concerning the matter. If he had discovered a unifying theme to “all thought,” or realized the direction towards which such a value might be found, he seems to have left no explanation.

However, it can be demonstrated that Newton did rediscover the prisca sapienta and imbedded this information within his writings in his addressing the laws of creation. In this way, Newton intended that his discoveries would be revealed in a future age; an age in which we presently exist.

Principia Apocalyptica

Isaac Newton came further in understanding the physics of time and space than any man in his age, which is why his mathematical and natural philosophical works are considered the foundation of scientific exploration to this day. Yet, Newton’s investigation of the primary causes of nature was consistently fashioned in relationship to the theological framework of the ancient Hebrews. His vast research on chronology and interpretation of biblical prophecy was as brilliant as his work in physics. According to John Locke, “Mr. Newton is really a very valuable man, not only for his wonderful skill in mathematics, but in divinity also, and his great knowledge is the Scriptures, wherein I know few his equals.”[iii]

Within the empirical scientific work for which he is most famous, Principia Mathematica, Newton wrote of the inseparability of the order of time and space from the existence of God:

The true God is a living, intelligent, and powerful being. His duration reaches from eternity to eternity; His presence from infinity to infinity.…He governs all things and knows all things that are or can be done. He is not eternity and infinity, but eternal and infinite; he is not duration or space, but he endures and is present. He endures forever, and is everywhere present; and, by existing always and everywhere, he constitutes duration and space. This most beautiful system of the sun, planets, and comets could only proceed from the counsel and dominion of an intelligent and powerful Being.…He is omnipresent not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved.[iv]

It had not been realized until fairly recently that Newton wrote far more concerning theology, philosophy, and even alchemy than he did in natural philosophy. The family of the Earl of Portsmouth inherited Newton’s vast collection of writing and stored it in the library of Cambridge University . These papers were held in Cambridge until 1936 when they were purchased in auction from John Maynard Keynes.[v] Many biographers up until that time avoided mention of Newton’s esoteric interests. This was borne not only out of the lack of information concerning their existence, but also to the negative impact they might have on his reputation as a scientist or the veracity of his most famous works.

Within these papers, it was apparent that Newton believed the ancient mathematicians possessed methods for calculating the exact dimensions of the Earth. Newton also reasoned that they purposely obscured these methods in their works. In researching the ancient Greek attempts to solve the prediction of location for objects in motion, Newton wrote, “But they accomplished it by certain simple proportions, judging that nothing written in a different style was worthy to read, and in consequence concealing the analysis by which they found their constructions.”[vi] The revolution of science that Newton single-handedly achieved in Principia was primarily that the laws of motion and gravity, and the nature of space and time, had not manifested apart from his belief in the immutable truths of the Bible. From its pages, Newton found the path towards discovery in the natural universe. By his own words, the Bible was his source of inspiration for every theory that he conceived.

Newton believed that the code of civil and religious truth that God gave to Moses on Mount Sinai also contained the physical laws of creation. Because the central focus of the Torah was the “Ark of the Law” and later the temple that housed it, Newton reasoned that the unifying theory of dimension should also be contained within both. He understood that this creational blueprint was not only embedded within the structure of the law presented in Exodus, but also echoed in the works of the ancients having lived closer to the time of the Exodus. This was also the consenting view of the Renaissance Neo-Platonists with whom Newton had been associated.

In 1593, the Spanish biblical scholar Arias Montano proposed that the proportion of creation was concealed in weights and measures given to the Hebrews by God through Moses.[vii]

In 1690, the independent minister Thomas Beverley wrote concerning the dimensions of a future temple of Jerusalem , described in the book of the prophet Ezekiel:

And as Number, Weight, and Measure are so Essentially necessary to All the Great Things, that are perform’d in the World, as to Astronomy, Observation of the Heavens, and their Course, Geometry, Architecture, Statics, Navigation, Survey, Experimental Philosophy, and to all Commerce, and Traffick, and even mutual Cohabitation of Mankind; So under these Measures in this Vision are shaded the Sublimity of the Divine Communion with his Saints, and Servants; and of Angels, and Saints one with Another; and those Lines of Communication signified by Jacobs Ladder, Gen. 28.12. between the New Heaven, and the New Earth.[viii]

 

It was in awareness of this principle that the British architect Sir Christopher Wren (1632–1723) wrote, “Architecture aims at Eternity; and therefore, is the only thing incapable of modes and fashions in its principles.”[ix]

An overview of Newton’s scientific works reveals a consistent incorporation of thought from ancient Jewish sages, prophetic studies, Bible chronology, and history. He studied the writings of the Jewish sages before producing his theories of natural philosophy. While a student at Cambridge, Newton learned Hebrew from Isaac Abendana, the first person to translate the Mishnah, a treatise on the five books of the Old Testament, into Latin.[x] He was also able to read the early mystic works of Jewish scholars through his access to the Latin commentaries on the Hebrew Scriptures at the Cambridge library. The works of Moses Mamonides were especially considered the greatest teacher of Judaism. His writings, the Mishneh Torah (1180) and the Guide of the Perplexed (1190), are still the foremost Jewish studies of the Old Testament in existence. Maimonides was the greatest theologian of Rabbinic Judaism, and his influence ranged beyond Jewish thought to influence Christians like Saint Thomas Aquinas and Newton himself. The biographer John Maynard Keynes described Newton as “rather a Judaic monotheist of the school of Maimonides.”[xi]

The importance of the ancient Hebrew religion as the original form of God’s communication to humanity was central to Newton’s search for clarity of universal laws:

So then the first religion was the most rational of all others till the nations corrupted it. For there is no way (with out revelation) to come to the knowledge of a Deity but by the frame of nature.[xii]

 

This belief had been reinforced not only through Newton’s familiarity with the works of ancient Jewish sages, but also by the writings of Francis Van Helmont (1614–1698), whose books were housed at the library of Cambridge where Newton taught as a professor. Helmont believed that great and undiscovered knowledge existed in the original Hebrew versions of the Old Testament, as he explicates in The Language of the Prophets:

Is there no key to be found with which the Mysteries of Scripture might be opened? And forasmuch as the Old Testament was written in Hebrew and that it cannot be translated into another language so as to retain its own proper force and energy, may not we therefore suppose that in the Hebrew language (as we consider the same to be a living language) this key is to be found?[xiii]

Newton understood the words of God in prophecy as a reflection of the design in God’s creation. He expressed these views within his theological studies and works of chronology, history, and natural philosophy, each of which was incredibly vast. However, due to his strong rejection of the Trinity—a belief considered heretical in the “Trinitarian” Church of England, and one that Newton occasionally wrote of within his theological research—these biblical works from several decades of his life remained a secret. Newton may have intended that this research would surface after his death, leaving the providence of God to decide its fate. However, his interest in cryptograms in nature paralleled his pursuit of the riddle of prophecy. The code that unlocked all prophetic writing was a topic that Newton explored extensively. He wrote:

He that would understand a book written in a strange language must first learn the language.…Such a language was that wherein the Prophets wrote, and the want of sufficient skill in that language is the main reason why they are so little understood. John did not write in one language, Daniel in another, Isaiah in a third and the rest in others peculiar to themselves, but they all write in one and the same mystical language.…For the language of the Prophets, being Hieroglyphical, had affinity with that of the Egyptian priest and Eastern wise men, and therefore was anciently much better understood in the East than it is now in the West. I received also much light in this search by the analogy between the world natural and the world politic. For the mystical language was founded in this analogy, and will be best understood by considering its original.[xiv]

 

This opinion was not exclusively Newton’s, however. For example, in 1657 Robert Turner wrote of knowledge of a “key” in his work Ars Notoria, a book of orations and prayers that Solomon had allegedly used upon the altar in the temple in Jerusalem . Apart from being an unusually esoteric and occult work, it reveals an overriding view of philosophers of the time that the language of the Hebrews contained a supernatural power that could unlock the secrets of nature. A brief explanation was inserted in a footnote by the publisher in 1657:

It is called the Notory Art because in certain brief notes it teacheth and comprehendeth the knowledge of all arts.…It being a Science of so Transcendent a purity, that it hath its Original out of the depth and profundity of the Chaldee, Hebrew, and Grecian Languages; and therefore cannot possible by any means be explicated fully in the poor Thread-bare Scheme of our Language.[xv]

 

Newton devoted his entire life in the quest of a pure science and theology. If he had discovered the prisca sapientia, and further evidence will show that he did, he would not have resorted to leaving such a discovery in the hands of the unworthy. It is likely a unifying theory of the laws of creation with the laws of God would be best suited to a code. This form of writing and encryption, in Newton’s reasoning, was the modality in which the Bible itself had been written. As God revealed the Law of Moses to men with supernatural power, and its words revered and protected, a unifying law of creation should be presented in like manner. Similarly, the dispensation to men of such a powerful truth would only take place with the full intent and providence of God; Newton , however, would not write of its discovery openly. He would seal it within his papers exploring the laws and the creation of God. These vast works, ranging from chronology, natural philosophy, and theology suggested its presence, visible only to those given the eyes to see.

It is not without precedent then, that Keynes made this statement concerning Newton’s view of reality:

He regarded the universe as a cryptogram set by the Almighty—just as he himself wrapped the discovery of the calculus in a cryptogram when he communicated with Leibniz [emphasis added]. By pure thought, by concentration of mind, the riddle, he believed, would be revealed to the initiate. He did read the riddle of the heavens. And he believed that by the same powers of his introspective imagination he would read the riddle of the Godhead, the riddle of past and future events divinely foreordained.[xvi]

Here, Keynes highlights one of the most significant and overlooked aspects of Newton’s work: an obsession with the cryptography of God’s design of the natural world.

The methods of encryption that Newton employed display the same genius that was manifested in his theories of gravity, light, and motion.

Newton encrypted his discovery of calculus to Leibnez due to fear that others less skilled in mathematics might plagiarize it. His first open statement of calculus was inserted in the appendix of Optics, published in 1704. Later, Newton added a copy of a letter that he sent to Leibniz in 1676, in Principia (the Scholium to Book II, Section II, Proposition VII) in order to establish the date of his discovery. He wrote:

I cannot proceed with the explanation of the fluxions [the calculus] now, I have preferred to conceal it thus: 6accdae13eff7i3l9n4o4qrr4s8t12vx.

This encryption defined the meaning of calculus by giving the number of different letters in a Latin sentence: Data aequatione quotcunque fluentes quantitates involvente, fluxiones invenire: et vice versa.

Newton waited twenty years before giving this translation of this anagram, which in English reads: “Given an equation involving any number of fluent quantities, to find the fluxions: and vice versa.”[xvii]

The code lists the number of times each letter appears in the Latin sentence in alphabetical order. Newton’s technique for encrypting the discovery of calculus manifests in a distinctive framework. Only a reader sufficiently familiar with the mathematical topic and Latin could understand it. However, it awaited interpretation by the one who made it. This was akin to the methods in which Newton ascribed man’s discernment of prophecy, about which he explained:

God gave the Prophecies of the Old Testaments, not to gratify men’s curiosities by enabling them to foreknow things, but that after they were fulfilled they might be interpreted by the event; and his own Providence, not the Interpreters, be then manifested thereby to the world. For the event of things predicted many ages before, will then be a convincing argument that the world is governed by providence.[xviii]

Newton held an exception to this belief, however. He believed that certain prophecies were opened through divine providence at appointed times for the benefit of the true Church on earth. He searched for the timing of prophetic events from the past in order to establish the scene of prophetic fulfillment in his time:

That the benefit which may by understanding the sacred Prophecies and the danger by neglecting them is very great and the obligation to study them is as great may appear by considering the like case of the Jews at the coming of Christ. For the rules whereby they were to know the Messiah were the prophecies of the Old Testament. And these our Saviour recommended to their consideration in the very beginning of His preaching and afterward commanded the study of them for that end saying.… Hypocrites can ye discern the face of the sky but can ye not discern the signs of the times.[xix]

 

This statement seems to contradict Newton’s statement that prophecy was not given to predict future events. However, he was convinced that the end of days was upon the earth in his lifetime, and therefore, the formula for the correct interpretation of prophecy was satisfied. This drove him to establish a chronology for events that was soon to be fulfilled. In keeping with the pattern of prophetic encryption in the Bible, Newton wrote his interpretations within the same framework.

The greatest Hebrew cryptographer in antiquity was a subject of several books that Newton wrote during his lifetime: the prophet Daniel. In 1733, six years after Newton’s death, only one of his studies of the Bible was published, Observations upon the Prophecies of Daniel and the Apocalypse of St. John. It was in this book that Newton revealed the motivation for his research of prophecy:

He who denies Daniel’s prophecies, undermines Christianity, which is founded on Daniel’s prophecies concerning Christ.…For Daniel’s Prophecies reach to the end of the world; and there is scarce a prophecy in the Old Testament concerning Christ, which doth not in something or other relate to his second coming. If divers of the ancients, as Irenaeus, Julius Africanus, Hippolytus the martyr, and Apollinaris Bishop of Laodicea, applied the half week to the times of Antichrist; why may not we…[xx]

 

In casual reading, this statement displays Newton’s faith in the veracity of the Bible, especially the writing of the prophet Daniel. There are many biographical works of Newton explaining his pursuit of natural philosophy in the direction that was shaped by his theological beliefs. However, Newton had a much loftier goal in his pairing of the theological world with the philosophical. Every intellectual work that he achieved was in effort to understand the prophecies of God for the time and manner of the return of Christ.

Newton believed, as did the great body of early church scholars up until his age, that the book of Daniel contained the most time-centered prophecies in the Bible. In the Prophecies of Daniel, Newton wrote, “Daniel is most distinct in order of time, and easiest to be understood, and therefore in those things which relate to the last times, he must be made the key to the rest.” Flavius Josephus, in his 1st century AD work The Antiquities of the Jews, wrote that Daniel “was not only wont to prophecy future things, as did other prophets, but he also fixed the time at which these would come to pass.”[xxi]

Newton wrote Observations upon the Prophecies of Daniel and the Apocalypse of St. John several years after his discoveries of light, gravity, and time. The reinforcement of his previous scientific works with the theological were not so much a change in his thinking but a statement of his frame of mind during the most productive and inspired time in his life—and the most tragic... (RNN Note: We continue with David's findings in the next entry).

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[i] Elizabeth Leedham-Green, A Concise History of the University of Cambridge. (Cambridge University Press, Cambridge UK: 1996). Pgs. 1–4.

[ii] Gale E. Christianson, In The Presence Of The Creator. Isaac Newton and His Times ( Connecticut, USA, The Easton Press. 1989 ).

[iii] Franz Kobler, The Jewish Frontier ,March 1943 “Newton on the Restoration of the Jews,” p. 21.

[iv] Isaac Newton, Mathematical Principles of Natural Philosophy and System of the World, trans. Andrew Motte, rev. with an Appendix by Florian Cajori. (Los Angeles: University of California Press, 1966)

[v] Milo Keynes, Essays on John Maynard Keynes. (Cambridge University Press, Cambridge UK 1975).

[vi] Isaac Newton, Veterum loca solida restitute: Principles of Mathematics, University of California Press Berkeley CA. 1999. pgs. 4, 277.

[vii] Benito Arias Montano Antiquates Judaicae (León: University of León Press, Spain, 1999) pgs. 108–112.

[viii] Thomas Beverley, The Pattern of the Divine Temple (London, 1690) Library of Congress, Washington Gov. Printing office. Washington D.C. U.S.A. 1868 pg.9

[ix] Christopher Wren, Tracts on Architecture Tract I. ed. Lydia M. Soo. Cambridge University Press, Cambridge UK. (November 13, 1998)

[x] Jose Faur “Newton, Maimonides, and esoteric knowledge,” Cross Currents: The Journal of the Association for Religious and Intellectual Life no. 40, (1990): Pg. 528.

[xi] One Hundred Twentieth-Century Philosophers, ed. Stuart Brown, Diané Collinson, and Robert Wilkinson (London: Routledge publishers, 1998).

[xii] Isaac Newton, MS. Yahuda 41, p. 7r. Professor Rob Iliffe., Newton Papers Project University of Sussex, East Sussex. UK.2007 www.newtonproject.sussex.ac.uk

[xiii] Francis Mercury Van Helmont, “The Natural Alphabet” (1614–1698) Allison P. Coudert (Translator) Brill Academic Publishers, Boston, MA. U.S.A. (June 30, 2007)

[xiv] Isaac Newton, The Language of the Prophets, in Theological MSS, ed. Herbert McLachlan.Manchester University press. Liverpool UK 1950 pg. 14.

[xv] Robert Turner Ars Notoria: The Notory Art of Solomon, Transcribed and converted to Acrobat by Benjamin Rowe, July 1999. www.Sacred-magic.com.

[xvi] John Maynard Keynes 1947, " Newton , the Man” ( New York : Meridian Books,

 1956). Pg. 36.

[xvii] Ibid.

[xviii] Isaac Newton, The Prophecies of Daniel and the Apocalypse (Hyderabad, India Printland Publishers, 1998) Pg. 14.

[xix] Isaac Newton Observations upon the Prophecies of Daniel and the Apocalypse of St. John. Jewish National and University Library, Jerusalem, Transcribed by Shelley Innes 1998.Pg. 14. The Newton Project - University of Sussex, East Sussex London: 2007 www.newtonproject.sussex.ac.uk

[xx] Ibid. Newton. Observations Pg. 13.

 

[xxi] Flavius Josephus Antiquities of the Jews 10.11.7. 267; John J. Collins Cosmos and Salvation: Jewish Wisdom and Apocalyptic in the. Hellenistic Age. History of Religions 17.2 Minneapolis, Minnesota USA University of Minnesota Press 1977: pg. 153.

 

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Cydonia: The Secret Chronicles of Mars

  • * the great Cosmic Clock embodied in the Ouroboros, and the true meaning of this serpentine symbol
  • * the "gods" who ruled the planets in the ages before Adam - (Pre Adamic History) - and their return as "aliens"
  • * the distinctly Martian influence on human civilization from earliest times to the present
  • the meaning behind the esoteric tenet "As Above, So Below"
  • * the Great Work of the Mystery Schools from its point of origin to the implementation by the modern alchemists of NASA

About David Flynn:

The author of Cydonia: The Secret Chronicles of Mars, wrote popular articles on Mars and of the Biblical significance of the Cydonian Monuments for years. His decidedly alternative views on Cydonia have been discussed on the PAX Television program "Encounters: What is Really on Mars," also featuring Richard C. Hoagland, the researcher who popularized the Pyramids and Sphinx-face found in NASA images of the surface of Cydonia Mars on his website www.enterprisemission.com, on the Coast to Coast AM show, and in his own book The Monuments of Mars.

David was always a popular guest on topics such as: the Monuments on Mars; the meaning behind the Sphinx symbol and Biblical cherubim, as well as UFOs & the Nephilim or "aliens".

Dave's research on the Watcher Website has been featured on "Strange Universe", among other shows, and was used as a resource by Dr. Mark Eastman who co-wrote the bestselling 1996 UFOs and Genesis 6-themed book Alien Encounters with popular Christian researcher Chuck Missler.

David Eric Flynn, 49, died January 22, 2012 after a short battle with cancer at his home in Helena. Dave was born October 29, 1962 in Chicago, Illinois to Dr. Alan and Marjorie Flynn. He attended Helena High School and graduated from the University of Montana. He worked at Intermountain Children’s Home for more than 20 years caring for emotionally disturbed children.

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