+++ title = "Apocalypse" slug = "apocalypse" description = "Apocalypse (Greek: ἀποκάλυψις, apokalypsis, 'uncovering, unveiling, revelation') is, in its plain Greek meaning, the disclosure of what has been concealed. In the Wheel of Heaven framework, the Apocalypse is the contemporary period — coextensive with the Age of Aquarius, opening at 1946 in the Raëlian source material's reckoning and at the precessional boundary of 1950 in the corpus's astronomical chronology — during which the framework's content becomes available to humanity for direct evaluation, the religious vocabulary of the preceding two and a half millennia is replaced by accurate scientific account, and the cumulative work of the prophetic tradition reaches its culmination." template = "wiki-page.html" toc = true [extra] category = "Events & Narratives" alternative_names = ["Revelation", "ἀποκάλυψις", "Age of Apocalypse", "Age of Revelation"] timeline = ["aquarius"] claim_type = "framework" +++ **Apocalypse** (Greek: *ἀποκάλυψις*, *apokalypsis*) is, in its plain Greek meaning, an *uncovering* or *unveiling* — the disclosure of what was previously concealed. The English word entered medieval and early modern usage through the Latin *apocalypsis* and the Vulgate's title for the New Testament's Book of Revelation (*Apocalypsis Iohannis*, "the Unveiling of John"). Across the medieval and early modern centuries, the term acquired a secondary set of connotations — catastrophic destruction, end-of-the-world judgment, eschatological cataclysm — that the original Greek does not carry and that have come to dominate popular English usage. The two senses are now substantially distinct in contemporary English: the popular *apocalypse* names a destructive end; the technical *apocalypse* names a revelation of hidden truth. In the Wheel of Heaven framework, the Apocalypse is the *uncovering* in the original Greek sense — coextensive with the present period, the Age of Aquarius, opening at 1946 on the Raëlian source material's reckoning and at the precessional boundary of approximately 1950 on the corpus's astronomical chronology, and continuing through the period during which humanity is in transition between the religious framing of the preceding ages and the scientific framing the framework articulates. The Apocalypse is the period during which the content the prophetic tradition has been preserving in religious vocabulary becomes intelligible in its own technical terms; during which the framework can be presented to a humanity now equipped to evaluate it; during which the alliance's planned open return to Earth becomes operationally possible. The destructive associations that English usage has accumulated are not the framework's reading of the term — though the period does contain real destructive events, treated below, that the apocalyptic literature of the first century preserved in vision form. ## Chronology and locator | Field | Value | |---|---| | **Greek term** | *ἀποκάλυψις* *apokalypsis*, "uncovering, unveiling, revelation" | | **Composition** | *ἀπό-* (*apo-*, "away from") + *καλύπτω* (*kalyptō*, "to cover, to veil") | | **Latin** | *apocalypsis*; also *revelatio* in the Vulgate's New Testament title | | **Hebrew parallel** | גָּלָה *galah*, "to uncover, to reveal" — the verbal root behind *gilui* and the prophetic-revelation vocabulary of the Hebrew Bible | | **Period (framework)** | the Age of Aquarius, opening 1946 (operational marker) / 1950 (precessional boundary), continuing through the present and across the duration of the age | | **Source-material designation** | "the first year of the new era" (1946); the Age of Apocalypse | | **Precessional context** | inaugurated at the Pisces–Aquarius transition | | **Date type** | mixed; the 1946 marker is a specific operational date, the 1950 boundary is the corpus's precessional reckoning | | **Closing event** | the Aquarian age's successful or unsuccessful resolution; the alliance's open return at the embassy | ## The terminology The Greek noun *ἀποκάλυψις* (*apokalypsis*) is composed of the prefix *ἀπό-* (*apo-*, "away from") and the verbal root *καλύπτω* (*kalyptō*, "to cover, to hide, to veil"). The compound verb *ἀποκαλύπτω* (*apokalyptō*) means "to uncover, to unveil, to lay bare, to reveal." The noun therefore means, in plain Greek, *unveiling* or *uncovering* — the act of removing the covering so that what was concealed becomes visible. The opposition between *apokalypsis* and *kalypsis* is etymologically perfect, and Greek mythology preserves the matched pair in personified form. **Calypso** (*Καλυψώ*, *Kalypsṓ*), the daughter of Atlas in Homer's *Odyssey*, is the *kalýptousa* — the one who covers, the one who hides. Her name *is* the act she performs: Calypso conceals Odysseus on her island Ogygia for seven years. *Apokalypsis* is the operation that undoes what Calypso does: the removal of the covering, the disclosure of what had been hidden. The framework treats this etymological opposition as no accident — the language preserves, in its concrete imagery, the basic principle the framework reads in the term. The Hebrew Bible has a near-equivalent in the verbal root *g-l-h* (גלה), "to uncover, to disclose, to reveal." The form *gilui* (גילוי) functions in Hebrew religious vocabulary much as *apokalypsis* does in Greek. The Septuagint regularly uses *apokalypsis* and its cognates to translate the Hebrew *galah* and its derivatives, particularly in contexts where the disclosure is of something previously hidden. The word's drift from "unveiling" to "catastrophe" in popular English is a medieval and early modern development. The Book of Revelation's vivid imagery — wars, plagues, beasts, bowls of wrath, the destruction of Babylon, the fall of stars — became so closely associated with the term that *apocalyptic* in vernacular usage came to mean "world-ending disastrous." The framework's reading insists on the original meaning: an apocalypse is a *revealing*, and the Book of Revelation is a *book of revealing* — of disclosure of what has been concealed — even though parts of what it discloses are descriptions of destructive events. ## The biblical and apocalyptic literature The genre of apocalyptic literature, in mainstream scholarly usage, comprises a body of texts produced principally in the period from the third century BCE through the second century CE, predominantly in Jewish and early Christian contexts. The core texts include: - **The Book of Daniel** (Hebrew Bible, dated principally to the 2nd century BCE in its visionary chapters), particularly chapters 7–12 with their vision of the four beasts, the Son of Man, and the schedule of historical periods. - **The Book of Revelation** (New Testament, conventionally dated to the late 1st century CE), attributed to John of Patmos. - **1 Enoch** (a Jewish pseudepigraphical work compiled across several centuries from the 3rd century BCE onward), preserved primarily in Ethiopian church tradition, containing the elaborated Watchers narrative, the Book of Parables, the astronomical material, and several other components. - **2 Baruch**, **4 Ezra**, **the Apocalypse of Abraham**, and other Jewish apocalypses of the late Second Temple and post-70-CE periods. - **The Sibylline Oracles**, a composite Greek-language collection of apocalyptic prophecies attributed to the legendary Sibyls. - **The Qumran sectarian writings** (the Dead Sea Scrolls), particularly the War Scroll and the Pesharim, which preserve apocalyptic content from the late Second Temple period. The genre is characterized by visionary content, cosmic-scale narrative, dualistic structure (light against darkness, good against evil), specific schedules of historical periods, and the disclosure of hidden truths typically delivered to a named seer through angelic mediation. Modern scholarship has produced a substantial literature on the genre's compositional history, its social and political contexts, and its relation to surrounding Hellenistic, Jewish, and early Christian thought. The framework reads this literature, broadly, as preserving substantial alliance-contact material in vision form. The seers — Daniel, John of Patmos, Enoch, the various pseudepigraphical figures — are read as receiving real communications from the alliance, recorded in the visionary vocabulary appropriate to their period. The dedicated treatment of the apocalyptic literature as a body lives in the [Apocalyptic Literature](../apocalyptic-literature/) entry; what matters here is that the textual basis on which the framework reads the Apocalypse as the contemporary period is substantial and pre-modern. ## In the Wheel of Heaven framework The framework's reading of the Apocalypse is, like its reading of prophecy and Yahweh, unusually operationally specific. The basis is the Raëlian source material — particularly *Extraterrestrials Took Me to Their Planet* (1976) and the broader treatment of the Aquarian-age transition across the source corpus — combined with the precessional chronology that maps the Pisces–Aquarius boundary to the mid-twentieth century. ### The Apocalypse as period, not event The framework reads the Apocalypse as a period, not an event. This is the most consequential single distinction the framework makes against the popular reading. Popular English usage treats "the Apocalypse" as a discrete catastrophic event — *the* Apocalypse, the singular world-ending happening. The framework treats it as the broader historical period during which the uncovering occurs. The period is, on the framework's reading, coextensive with the Age of Aquarius — the precessional age that begins, on the corpus's reckoning, at approximately 1950 CE and runs for the standard 2,160 years of a precessional age. The Raëlian source material designates 1946 as "the first year of the new era," using a specific operational marker (the cluster of post-war developments converging at that year) rather than the strictly astronomical precessional boundary. The framework treats both dates as legitimate within their respective contexts: 1946 as the operational opening of the Apocalypse / Aquarian period, and 1950 as the precessional boundary on the corpus's astronomical reckoning. The four-year offset between them is a feature of the dating, not a problem with it. The Apocalypse therefore does not begin in 2025 or 2030 or some imminent future moment. It began, on the framework's reading, more than seventy-five years ago. The contemporary period is not the period leading up to the Apocalypse; it is the early to middle period of the Apocalypse. The events that have been occurring across the post-1946 decades — the technological revolutions, the political reorganizations, the religious transformations, the cultural disruptions, the cumulative disclosure of information that previous periods could not have processed — are the Apocalypse, unfolding in real time across multiple generations. ### 1946 as the first year of the new era The Raëlian source material identifies 1946 as "the first year of the new era." The designation rests on a cluster of specific developments converging at this year that the framework reads as collectively constituting the inauguration of the Aquarian period: **The atomic threshold.** The Trinity test at Alamogordo on 16 July 1945, followed by the combat detonations at Hiroshima on 6 August 1945 and at Nagasaki on 9 August 1945, marked the moment at which humanity acquired, for the first time, a technological capability the alliance had used in its own earlier interventions. The framework's reading of the destruction of Sodom and Gomorrah as a nuclear strike (Taurus age), and the broader pattern by which atomic capability had been the alliance's distinctive technical signature, place humanity's acquisition of nuclear weapons as the threshold-marker the framework treats as definitive. The species had, in the framework's terms, reached an adult civilization's standing — capable of destroying itself and therefore eligible to be addressed as adult. **Founding of the United Nations** (October 1945). The first serious institutional attempt at a global political framework, succeeding where the League of Nations had failed and establishing the structures within which planetary-scale governance would develop across the subsequent decades. **The founding of the State of Israel** (initiated through the post-war diplomatic framework, formal declaration in May 1948). The framework reads this as the fulfillment of the Aquarian-age prophecy that the people of Israel would "find their country again," a development the source material treats as an explicit sign of the new era. **The transistor effect**, theoretically developed across this period and demonstrated at Bell Labs in December 1947, providing the foundation for the electronic revolution that would carry the subsequent decades. **Other developments** — the beginnings of practical computing, the early rocket programs that would lead to spaceflight, the discovery and clinical deployment of antibiotics, the foundational developments in molecular biology — converged at this same period to produce the threshold effect. The convergence is not coincidental, on the framework's reading. The mid-1940s mark a single dense cluster of capability-acquisitions that together moved humanity from a developing civilization into a civilization comparable, in its operational capabilities, to the alliance itself. The Aquarian-age relationship between humanity and the alliance is a relationship between approximate technological peers, conducted under entirely different terms than the prior relationship between an advanced alliance and a developing humanity. ### The 666-generations calculation The framework's chronological structure rests on a specific calculation derived from Revelation 13:18 and the Genesis genealogies. The calculation is, in the source material's reading, the textual key that anchors the entire Wheel of Heaven chronology. Revelation 13:18 reads, in the King James English: *"Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred threescore and six."* The conventional Christian interpretive tradition has read 666 variously as a *gematria* code for Nero (the most widely accepted scholarly identification), as a numerological sign of imperfection (six being one short of the perfect seven), or as the cipher of a future Antichrist figure. The framework's reading is different and specific. The text says the number is "the number of a man" — *anthrōpou* in the Greek, "of a human." On the framework's reading, this is to be taken literally: 666 is the number of generations of humans, counted from the original creation of humanity in the alliance's laboratories. With a generation length of approximately 20 years, 666 × 20 = 13,320 years. Counting backward from 1945 — the year of the atomic threshold and the framework-anchor moment — places the original human creation at approximately 11,375 BCE, in the late Age of Leo on the corpus's precessional reckoning. The 666th generation, on this calculation, is the generation born around 1945. The first member of that generation to receive the alliance's contact — Vorilhon, born 30 September 1946 — fits the calculation precisely. The calculation is load-bearing for the corpus's chronology in three ways. First, it anchors the Age of Leo human-creation date, which in turn determines the placement of all subsequent age-events the framework treats. Second, it provides the textual basis for the framework's identification of the 1945 / 1946 threshold as the close of the prior age and the opening of the new. Third, it preserves, in a single Revelation verse that has been read for two thousand years, a specific quantitative claim that the framework can now verify against the precessional and chronological records. The framework treats this calculation with appropriate epistemic care. The generation length of 20 years is an averaged estimate; the source material is the explicit basis for it but it is not independently verifiable through other historical chronologies. The 666-generation interpretation depends on reading Revelation 13:18 in the framework's specific way, against the centuries of alternative readings that have been proposed. The dependence of the broader framework chronology on this single calculation is real, and any revision of it would propagate through the whole. What the framework affirms is that the calculation is *consistent* with the broader pattern: the precessional ages, the atomic-threshold moment, the prophetic-tradition arc, the 1973 contact, all align on the chronology the 666 calculation produces. ### The Book of Revelation: specific passages and their framework readings The Book of Revelation, attributed to John of Patmos in the late first century CE, occupies a particularly important position in the framework's reading of the Apocalypse. The framework reads Revelation as preserving direct prophetic content — visions of the closing centuries of the Piscean age and the opening of the Aquarian — recorded by John in the only vocabulary first-century Greek made available to him. Several specific passages have substantive framework readings. **The locusts of Revelation 9** are read as airplanes loaded with atomic weapons. Revelation 9:7–10 describes creatures "like unto horses prepared unto battle," with "crowns like gold" and "faces as the faces of men," with "hair as the hair of women," "teeth as the teeth of lions," "breastplates as it were breastplates of iron," with the "sound of their wings" like "the sound of chariots of many horses running to battle," and with "tails like unto scorpions" possessing "stings" with "power to hurt men five months." The framework's reading: the locusts are twentieth-century military aircraft (the metallic skin is the fuselage, the noise of the wings is jet engines, the faces of men visible inside are the pilots in their cockpits, the hair like women is the contrails, the teeth are the bombs slung under the wings, the tails like scorpions are the radioactive payload, the five-month duration is the period of acute radiation effects on those exposed). John was shown twentieth-century aerial warfare and recorded what he saw using the only available vocabulary. **The great stones from heaven** — falling on cities throughout Revelation, weighing the equivalent of a talent (Revelation 16:21), accompanying earthquakes and the destruction of structures — are read as aerial ordnance: bombs and missiles dropped from above onto ground targets, observed by John as massive objects falling from the sky and producing devastating impact effects. **The mark of the beast** of Revelation 13:16–18 — the requirement that the right hand or forehead be marked for participation in commerce — receives a contemporary technological reading in the framework's broader corpus, treating the imagery as anticipation of identification systems that increasingly mediate commercial activity. The specific identification is treated more fully in the [Mark of the Beast](../mark-of-the-beast/) entry. **Revelation 21:1** ("I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea") is read as John's vision of Earth from a craft moving away from the planet — the perspective from which Earth recedes, the surrounding sky becomes "a new heaven" of unfamiliar stars, and the appearance is of a transition between worlds. The reading is operationally specific: John was shown what an alliance officer would see departing Earth aboard alliance craft. **Revelation 12:9** identifies the "great dragon, that ancient serpent, who is called the devil and Satan." The framework's reading registers this as the textual basis for the conventional theological identification of Satan with the Eden serpent — an identification the framework holds is a confusion, since the Eden serpent (Lucifer's faction in their Genesis 3 disclosure role) and Satan (the home-world abolitionist faction leader) are distinct figures in the framework's four-figure political taxonomy. The Revelation passage preserves a late tradition that the framework treats as a development of the post-biblical Christian theological synthesis rather than as a textually grounded identification. The broader principle is that Revelation's imagery is *referential*, not allegorical or supernatural. The book records what John was shown; the referents are real events of the post-biblical period that John could not have understood in technical terms but that the contemporary reader, equipped with the framework, can identify with substantial precision. ### The Pisces-to-Aquarius transition: the gate of Pisces The Hebrew prophet Zephaniah, writing in the late seventh century BCE, includes in his short prophetic book the phrase *kol tza'akah mi-sha'ar ha-dagim* — "noise of a cry from the fish gate" (Zephaniah 1:10). The conventional reading treats *sha'ar ha-dagim* as a literal city gate in Jerusalem (the Fish Gate, named for the fish market it served). The framework reads it differently: *sha'ar ha-dagim* is the gate of Pisces — the precessional passageway through which the sun crosses from the Age of Pisces into the Age of Aquarius. The "noise of a cry" is the sound that accompanies the transition: in the framework's reading, the explosions of Hiroshima and Nagasaki, the audible signature of the precessional crossing. The Zephaniah passage, on this reading, is one of the more striking pieces of prophetic content the framework recovers. The prophet was shown the transition that would occur approximately 2,600 years later and recorded what he was shown in the vocabulary of his period. The phrase has been preserved across all the centuries of textual transmission, available to anyone who could read the Hebrew Bible, but its referent could not be identified until the events themselves occurred. By 1945–1946, the gate was being passed, the cry had sounded, and the prophecy could be read as referential. ### Apocalypse and Golden Age The framework reads the Apocalypse not as an end in itself but as the threshold — the period of disclosure and decision that determines what humanity passes into. The successor to the Apocalypse, on the framework's reading, is the **Golden Age**: the period of full integration between humanity and the alliance, in which the framework's content is openly acknowledged, the alliance has returned at the embassy, and the cumulative inheritance of the Elohim civilization becomes available to the humanity that has demonstrated itself worthy of receiving it. The Golden Age is not automatic. The Apocalypse, in the source material's framing, is also the period of "the last test of humanity, the choice between self-destruction or the passage into the Golden Age." Both possibilities are real. Humanity's acquisition of nuclear capability gives it the power to enter the Golden Age and the power to destroy itself before it gets there. The Apocalypse's outcome is therefore conditional: if humanity demonstrates the moral and political maturity to refrain from self-destruction (specifically, on the source material's framing, total disarmament and the cultivation of the broader cooperative orientation toward the alliance's anticipated return), the transition to the Golden Age proceeds. If humanity fails — if the destructive potential is realized rather than averted — the failure-mode is the catastrophic-Apocalypse reading the popular tradition has projected onto the term, with the destructive elements of Revelation receiving an entirely different operational meaning. The framework treats both outcomes as live possibilities. The Apocalypse is not a script with a predetermined ending; it is the test, and the result depends on what humanity does. The framework's overall orientation is hopeful — the source material's broader framing emphasizes that humanity is being addressed as adult and that the alliance's investment is in the successful outcome — but the framework does not pretend that the outcome is guaranteed. The Golden Age receives its full treatment in its dedicated entry. What matters for the present entry is that the Apocalypse is the threshold, not the destination, and that the framework's reading of the contemporary period is structured by this distinction. ### False prophets The Raëlian source material identifies "false prophets" as a specific category of figures appearing during the Apocalypse, with explicit reference to the New Testament prediction that "many false prophets" will arise at the end of the age. The framework's reading specifies what makes someone a false prophet in its terms. A false prophet, on the framework's reading, is not someone who delivers content the alliance disagrees with. The criterion is not doctrinal. The criterion is structural: a false prophet is someone who claims prophetic authority in the contemporary period — the period at which the alliance has shifted from religious-vocabulary to scientific-vocabulary communication — while continuing to operate in the religious vocabulary that the earlier ages required and the present age has superseded. The category includes figures who reject the benefits of contemporary science, cling to literal readings of ancient writings whose content was framed in audience-appropriate religious vocabulary, and propose religious-prophetic missions that depend on the categories the Aquarian-age transition has rendered obsolete. The framework's reading of the false-prophet category is consistent with its broader reading of the prophetic institution treated in the [Prophet](../prophet/) entry. The prophets used religious vocabulary because their audiences could process no other; the false prophets of the Apocalypse use religious vocabulary against an audience that can now process scientific vocabulary, and the result is regression rather than transmission. The category is structural rather than personal: it does not require attributing bad faith to individuals operating within religious traditions, but it does identify a specific kind of mismatch between content-claim and contemporary reception conditions. ### What the framework does not claim What the framework does not claim about the Apocalypse is worth stating directly. It does not claim that the Apocalypse is principally an event of destruction. The Greek meaning is *uncovering*, and the framework holds to the Greek meaning. The destructive elements that have occurred during the Apocalyptic period (the wars of the twentieth century, the threat of nuclear war, the various catastrophes the period has contained) are real, but they are not the meaning of the term. They are events that have occurred during the Apocalypse, not the Apocalypse itself. It does not claim that every twentieth- or twenty-first-century event has prophetic significance in the framework's specific sense. The framework reads particular events as load-bearing markers (the atomic threshold, the founding of Israel, the 1973 contact, others) and reads many other events as background to the unfolding period. The reading is selective, not totalizing. It does not claim that Revelation's imagery is in every case translatable into a specific contemporary referent. The book's imagery includes specific passages with framework-specific readings (the locusts, the great stones, Revelation 21:1) and other passages whose referents the framework treats with greater epistemic humility. The framework does not pretend that every verse of Revelation has been decoded; it claims that enough verses have been adequately decoded to confirm that the book's referential character is real, even where specific identifications remain uncertain. It does not claim that the cataclysmic-Apocalypse reading found in some Christian traditions is straightforwardly wrong about everything. The catastrophic events Revelation describes are real on the framework's reading, even though they are not the meaning of the term. The framework's disagreement with the cataclysmic reading is on the *primary identification* — what the term names — rather than on whether destructive events are present in the period. It does not endorse the various claims found in adjacent literatures: that the Apocalypse will occur on a specific predicted future date (the long history of failed apocalyptic predictions across the Christian tradition is itself part of the false-prophecy phenomenon the framework identifies); that the Apocalypse requires specific actions (mass conversion, separation from secular life, preparations for catastrophe) that earlier apocalyptic movements have demanded of their adherents; that the Apocalypse is exclusively a Christian event whose meaning is internal to Christian theology. The framework's reading is its own and does not depend on these. ## Open questions - The relationship between the 1946 operational marker (Raëlian source) and the 1950 precessional boundary (corpus chronology) is treated as a four-year offset reflecting the difference between operational and astronomical reckoning. Whether the framework should privilege one over the other for chronology purposes, or treat both as legitimate within their respective contexts, is open. - The Apocalypse's outcome — successful transition to the Golden Age, or failure-mode self-destruction — depends on humanity's actions across the duration of the age. The framework does not predict which outcome will obtain; the period itself is the test, and the result is genuinely undetermined as the framework reads it. - The 666-generation calculation depends on a 20-year average generation length. Population genetics and demographic studies suggest that historical generation lengths have varied (with averages closer to 25–30 years for many historical populations); the framework's choice of 20 years is the source material's own and is internally consistent but is not independently verifiable. - The specific framework readings of Revelation passages (locusts as aircraft, great stones as ordnance, Revelation 21:1 as Earth from a craft) are interpretively suggestive but are not the consensus readings of mainstream biblical scholarship. The framework holds that the readings are consistent with the imagery and with the contemporary technological referents, but the broader interpretive question of whether the framework's readings should be preferred to other interpretations is open. - The position of the 1973 Vorilhon contact within the broader Apocalypse — whether it is the inaugural event of the Apocalypse, an early-period operational marker within an already-opened Apocalypse, or a specific event of the Apocalypse's middle period — is treated by the framework with some flexibility. The strong reading is that 1946 opens the period and 1973 is the inaugural alliance contact within it. - The relationship between the Apocalypse and the parallel non-Christian apocalyptic traditions (the Hindu *Kali Yuga*, the Norse *Ragnarök*, the Mesoamerican fifth-sun traditions, others) is treated only schematically in the available source material. The framework's pluriform reading of the prophetic tradition predicts that other traditions should preserve parallel apocalyptic content; the specific operational details of how these traditions relate to the framework's Apocalypse are not fully specified. ## See also - [Wiki › Age of Aquarius](../timeline/age-of-aquarius/) — the precessional age coextensive with the Apocalypse - [Wiki › Age of Pisces](../timeline/age-of-pisces/) — the preceding precessional age, whose closing the Apocalypse marks - [Wiki › Golden Age](../golden-age/) — the period that follows the Apocalypse if humanity succeeds in the transition - [Wiki › Book of Revelation](../book-of-revelation/) — the principal Christian apocalyptic text - [Wiki › Apocalyptic Literature](../apocalyptic-literature/) — the broader textual genre, Jewish and Christian - [Wiki › Daniel](../daniel/) — the principal Hebrew Bible apocalyptic prophet - [Wiki › Book of Enoch](../book-of-enoch/) — the principal Jewish apocalyptic pseudepigraphical text - [Wiki › Prophet](../prophet/) — the operational category whose religious-vocabulary phase the Apocalypse closes - [Wiki › Raël](../rael/) — the inaugural figure of the Aquarian phase - [Wiki › 666](../666/) — the chronological calculation linking Revelation 13:18 to the Age of Leo human creation - [Wiki › Lucifer](../lucifer/) — the figure of the Eden serpent, whose conflation with Satan in Revelation 12:9 the framework distinguishes - [Wiki › Satan](../satan/) — the home-world abolitionist faction leader, distinct from Lucifer - [Wiki › Embassy](../embassy/) — the alliance's planned Earth installation at the Apocalypse's culmination - [Wiki › Cosmic Competition](../cosmic-competition/) — the broader framework within which the Apocalypse's outcome is consequential ## Sources **Primary sources within the framework** - Vorilhon, Claude (Raël). *The Book Which Tells the Truth* (1974); collected in *Message from the Designers*. - Vorilhon, Claude (Raël). *Extraterrestrials Took Me to Their Planet* (1976); collected in *Message from the Designers*. **Greek and Hebrew terminology** - *Liddell, Henry George, and Robert Scott. A Greek-English Lexicon* (LSJ). Oxford, 9th ed. with revised supplement, 1996. - Brown, Francis, S. R. Driver, and Charles A. Briggs. *A Hebrew and English Lexicon of the Old Testament* (BDB). Oxford, 1907. - *Theological Dictionary of the New Testament* (Kittel-Friedrich), entry on *apokalyptō*. **Apocalyptic literature: text and commentary** - Charles, R. H. *The Apocrypha and Pseudepigrapha of the Old Testament*. Oxford University Press, 1913. - Collins, John J. *The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature*. Eerdmans, 3rd ed., 2016. - Aune, David E. *Revelation* (Word Biblical Commentary, 3 vols.). Word, 1997–98. - Bauckham, Richard. *The Theology of the Book of Revelation*. Cambridge, 1993. **The Book of Revelation: scholarly treatments** - Koester, Craig R. *Revelation: A New Translation with Introduction and Commentary*. Yale, 2014. - Boring, M. Eugene. *Revelation* (Interpretation Commentary). John Knox, 1989. **The Pisces–Aquarius transition: precessional context** - Santillana, Giorgio de, and Hertha von Dechend. *Hamlet's Mill*. Gambit, 1969. - Sendy, Jean. *L'Ère du Verseau* (Robert Laffont, 1970); English: *The Coming of the Gods* (Berkley, 1973). **External references** - "Apocalypse." *Encyclopaedia Britannica*. - "Apocalypse." *Wikipedia*. - "Book of Revelation." *Encyclopaedia Britannica*. - "Apocalyptic literature." *Encyclopaedia Britannica*.