About

Wheel of Heaven is a long working-out of one specific reading of the ancient creation traditions, conducted across many years and now opened to public engagement. Here is what the project is, who is behind it, and how it is built.

A long reading

Wheel of Heaven is a reading of the ancient world's creation traditions through a single working hypothesis: that the beings the Hebrew Bible calls Elohim — a plural noun, masked by translation as the singular "God" — were a small advanced human civilization from elsewhere who came here, prepared the planet, designed life on Earth, and left a record in the religious texts.

The reading runs across twelve ages of the precessional cycle, from the project's beginning approximately twenty-two thousand years ago, through the long sequence of design and intervention recorded in the religious traditions, and into the present age of disclosure that the corpus argues we are now inside. The corpus's twelve main chapters walk this arc in sequence.

The framework draws on the Raëlian source material — primarily The Book Which Tells the Truth (Claude Vorilhon, 1974) — as its primary interpretive lens. Around that lens it assembles biblical, Mesopotamian, Vedic, Mesoamerican, and other comparative material, organized along the ~25,920-year precession of the equinoxes. The project also draws on the precessional-mythology research of Giorgio de Santillana and Hertha von Dechend (Hamlet's Mill, 1969) and the biblical reinterpretations of Jean Sendy (1968–1972).

What the project is not

The project is not a Raëlian movement publication. It is authored by a Raëlian, but the corpus extends substantially beyond standard Raëlian self-presentation, and contains interpretive moves the movement has not formally endorsed and may never formally endorse.

It is not generic ancient-astronaut content. The project shares that tradition's foundational claim but uses a specific, source-disciplined framework that distinguishes it from the broader literature.

It is not religious devotional material. The corpus reads religious texts as historical testimony of an advanced civilization's documented work, not as objects of worship. It does not ask for belief, has no devotional practices, and offers no spiritual authority.

It is not a finished synthesis. The site is in active development. Pages are revised. The reading is provisional.

Who is behind it

Wheel of Heaven is written by Zara Zinsfuss, an independent reader and Raëlian who spent fifteen years working out the framework the corpus presents before opening it to public engagement. The project is conducted in the first-person singular voice of one author, and is open to collaborators.

The corpus is offered to readers willing to give it serious engagement, regardless of where the engagement eventually leaves them. It is not pitched at recruitment, and does not ask its readers to join anything. It asks only that the framework be tried honestly against the evidence.

How the project works

Four commitments shape how the corpus is written.

  1. The work should be free to read and free to check

    Every page of the corpus, every primary source it reads, and every piece of project infrastructure is publicly available, in multiple languages, at no cost. The reader who wants to evaluate a claim should not encounter a paywall between themselves and the evidence.

  2. A working hypothesis, not a creed

    The project's central reading — that the Elohim were a civilization — is held as a hypothesis to be tried, not a doctrine to be defended. Every page carries a small badge labeling its main claim as direct, inferred, or speculative. Where the evidence shifts, the reading shifts.

  3. Read close to the sources

    The corpus is built around the primary texts it reads from. Where a claim depends on a specific passage, the passage is available. Where a translation choice matters, the original is named. Discussion happens around lines of text, not around summaries of summaries.

  4. Compare boldly, but never lazily

    The corpus reads many traditions alongside each other, but it does not flatten them into a single story. Mesopotamian, biblical, Vedic, Mesoamerican, and Raëlian sources are read in dialogue, with their differences preserved. A shared motif is not a proof of common origin; a parallel is not an identity.