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By incorporating Nietzsche’s philosophy of the Eternal Recurrence into our understanding of the Book of Genesis we can clearly discern that the first three verses in Genesis actually relate to the creation of a new earth after the first earth had passed away (having become without form): In the beginning God created the heaven and the earth. And the earth “became” (hayah: a primitive root; to exist, i.e. be or become, come to pass) without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. (Gen 1:1-2 AV)
And God said, Let there be light: and there was light. (Gen 1:3 AV)
A cosmic recurrence is alluded to in the Book of Revelations chapter 21 where the author writes, “And 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.” (Rev 21:1 AV) as well as in the Book of Isaiah chapters, 65 and 66 when God declares: For, behold, I create new heavens and a new earth and the former shall not be remembered, nor come into mind. (Isaiah 65:17) For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain. (Isaiah 66:22)
While the Bible promised, a new and perfected final state of existence Nietzsche conceived instead of existence as having no beginning or end. Always perishing and always becoming, it never achieves a permanent state of being, but only unending change and recurrence. In Will to Power, he writes: The new world-conception.—The world exists; it is not something that becomes, not something that passes away. Or rather: it becomes, it passes away, but it has never begun to become and never ceased from passing away—it maintains itself in both.— It lives on itself: its excrements are its food.1
According to the theory presented at this website, the true Christmas Star, the star mentioned in the gospel of Matthew appeared in the eastern sky more than a thousand years after the historical birth of Jesus. In early summer of the year 1054 AD, the Christmas Star appeared to wise men in the Orient, to the Chinese and Japanese astronomers who watched the sky for portents of earthly events, the star appeared brighter than Venus in the early morning hours of the fourth of July in 1054 AD. In their 1978 book Supernovae, Paul and Lesley Murdin record the Chinese account:
During the third month in the first year of the Chia-yu reign period [1056 March 19 to April 17] the Director of the Astronomical Bureau reported 'The guest star has become invisible, which is an omen of a guest's departure.' Originally, during the fifth month in the first year of the Chih-ho reign period, the guest star appeared in the morning in the east, guarding Thien-kuan. It was visible in the day, like Venus, with pointed rays in every direction. The colour was reddish white. It was seen like that for twenty-three days altogether.2
In a literal sense, the supernova of 1054 AD was an agent of divine destruction—of holy retribution against a world grown old and faithless in its cosmic consciousness. Allegorically the supernova of 1054 AD signifies a cosmic redemption, a rebirth of cosmic history, a renaissance of cosmic consciousness in a new solar system—in our solar system. The supernova symbolizes the creation of a new heaven and a new earth. It connotes a solar system in which the new earth revolves around a new sun and human consciousness revolves around a Son of Righteousness. At a time, closely approximating the biblical estimate for the time of Genesis, almost six thousand years earlier, around 5500 BC the entire cosmic consciousness of that first heaven and first earth had passed away. In a parallel world, a primordial clone of this world, a cosmic conflagration of biblical proportions had consumed several generations of that human civilization. Their cosmic history ended—rolled up like a scroll, their personal identities became lost in the vast emptiness of space and time. Their mighty sun reduced to a small pulsating neutron star at the center of the Crab Nebula, emanating clouds of matter and antimatter into the universe. Their entire solar system had been transformed into a massive cloud of throbbing radiation. Using the famous equivalence factor found in the Book of Psalms, “For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.” (Psalms 90:4 AV) we can allegorically equate those six thousand years to the six days of creation that followed our own conception as was explained on the Creation Allegory page of this website. Allegorically the arrival of light from that cataclysmic destruction marked the end of the old cosmic order and the beginning of the new cosmic consciousness. The new heavenly light heralded the birth of a new consciousness—the consciousness of Christ to all the inhabitants of a new earth.
NOTES 1. Friedrich Nietzsche, The Will to Power, ed. Walter Kaufmann, trans. Walter Kaufmann and R.J. Hollingdale (New York: Vintage Books Edition, 1968), 548.
2. Paul Murdin and Lesley Murdin, Supernovae, rev. ed. (Cambridge, England: Cambridge University Press, 1978), 7.
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More Information on the Supernova of 1054 AD and the Crab Nebula see:
http://www.kopernik.org/images/archive/crab.htm
http://violet.pha.jhu.edu/~wpb/hstcrab/hstcrab.html
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