Philosophy of the Sidereal Calendar
The Pilgrim’s Walking Stick: Philosophy of the Sidereal Calendar
The evolution towards a calendar of 1461 years has seen the implication of all the aspects of the human being in context of his cosmic environment and his perception of that environment in relation to our sense of progress towards the future. Since our arrival on Earth, the question of the future of mankind found itself stuck in us like a fish bone in our throat because it is not all to imagine the existence of a territory in a time or space that we call the future. The question of knowing which direction we must take to reach that future is still unanswered and honestly we can only accept the idea that a future is nothing but the projection of the imagination; the future is our way of reassuring ourselves that we are not writing the last chapter of our history.
The Kemetic priests taught us the concept of the zouhet or the cosmic egg. If every dimension of existence contains within itself a world made of other worlds and all of them are protected by a sort of fragile shell, every world is an egg, a zouhet inside which there is no place that is absolutely empty to allow the emergence of entities that do not have history. Whichever dimension of the world we perceive, that world is made of phenomenon and all the phenomenon are the result of perfect circumstances. The phenomenon in a zouhet is then conditioned by the cyclic nature of the becoming of its elements and its circumstances. The notion of a zouhet simply makes a linear evolution or even the existence of a straight line a question of perspective that is determined by the considered space and the time that is allocated to what we are observing.
Everything that exists evolves towards the destruction of the whole universe or at least the destruction of its own zouhet if the becoming of the element is not conditioned by the limitations of its own context and its environment. The straight line can only exist in an oval or circular space if it is perceived as a segment; it can continue to be a line only if at one moment it takes the shape of the curves in space. In that case, it will no longer be a straight line as we have defined it. From the moment an object is starting its becoming, if that object has a consciousness, that consciousness is confronted with two options: either to stay in the time and space that has been allocated to it by the whole and take a risk of becoming subject to the cyclic nature of anything that occupies space and time, or to stay on a linear becoming and continue its march straight out of existence. The linear evolution cannot exist in an egg. If the universe exists it can only be perceived as the world, and if the universe is a world, it must have its limits that the existent must never and could never cross. To guarantee this principle, the space and time can only have limits to their expansion. We can only notice our own notions of space and time when we compare our own position and cycle with another given space or cycle. In other words, what we call a world or a space only exists through a comparison with a space we are not occupying. What, then, will be our notion of time if the Earth stops its rotation, if the sun is no longer rising and setting, and if our breathing was not rhythmed by the time of inhalation and exhalation, or if our heart was not beating on a given rhythm, etc?
It is not all to observe a sun rising and setting or even to observe a cycle of any other celestial body to talk about time. Time and space are nothing if we do not find the channels through which they drag us into this vast ocean of becomings
The greatest discovery in astronomy is, without a doubt, the link that we have found between the cycle of 1461 years of the Sirius star and the human rhythm on one side, and the diverse rhythmic movements that affect human becoming on the other side. The practical aspect of this cosmic reality in the daily reality would be difficult to observe if we did not discover the rhythm of what we call the immobile stars. The stars that are called immobile are generally celestial bodies so far away from the Earth that their cycle and their movements are hardly perceptible and gives us the impression that they are staying in the same place. These stars, for us, cross the sky at the speed of the rotation and the revolution of the Earth. Most of the temples in the initiatic societies have identified at least twenty four main stars that cross the zenith in one day and every time these stars reach the zenith of the sky, one observes an energetic turbulence on our planet, particularly on the level of the equator and the poles. This observation opened our consciousness into what we call the Gods and the Goddesses of the hours of the day and night. If a day can be divided into twenty four portions of time, our search for a common territory between the movement of time and our own becoming has just begun. To divide one hour into sixty units and one unit into sixty sub-units, brings us to the rhythm of the heartbeat, and if we divide that rhythm into sixty small sub-units, we will be talking about the rhythm of pulsation. In these last two subdivisions, we will find the manifestation of the universe through the human being.
Our tendency to link the movement with our notion of time can in reality be considered as a human superstition born from our preference of a causalistic approach in opposition to the reality that can only be revealed by a sequential analysis of the becoming. Even though there is a territory that is common between space and time, the movement in space does not project by itself the notion of time. It is the rhythm and the sequences of that movement that we perceive and calculate in relation to our own rhythm. If a world, whichever it is, is taken into consideration, that world becomes a zouhet, an egg inside which every body will occupy a given territory for a given period. All the celestial bodies move according to a cycle that is a lot more complex than the one we observe and with time, they will occupy the space that the universe as a zouhet reserved for them. The movement of the celestial body beyond the cyclic aspect in reality only offer to us their own rhythm; the rhythms that are generally imperfect if we take in consideration the deep difference of the proportions between them and us, but from which the imperfection and uncertainty decrease and have a tendency to disappear if we search within them for rhythms that are short enough for them to be recognized within the human being. Even the time that is equivalent to a length of a day is by itself a subject of the inconsistency of the rotations of the Earth. All the priests, the astronomers of the Kemetic world, recognize that the speed of the rotation of the Earth is, by itself, determined by the position of the Earth in space and in relation to the other planets. The researcher and philosopher now find themselves forced to recognize the existence of two times: one based on the rhythm of the stellar body on one side and another born from a human chronology on the other side.
The stellar time gives us the possibility of Sidereal comparison among diverse bodies that are moving in the universe that is more or less further away from the observer and from which the positioning affects the rotational and revolutional movement of the Earth. The stellar time marks its universality in the fact that it offers the observer a multitude of cyclic movements, all of them then difficult for every honest human being for not to see in the selections that we make of the cycles we take in consideration an arbitrary choice. If the sun and the moon do not rise at the exact same place before a very long period, the sun rise and the moon rise then cannot be considered as cycles of time. These risings only offer to us the notion of rhythm in the sunrise or moon rise from which the imperfections, even though visible, are made imperceptible by our desperate search for perfect movement.
The time born of human chronology can be seen as the expression of human genius. It is practically impossible to solve the question of the irregularities in the rotations of the Earth in our perception of time. If we want that time to include within itself the becoming of a human being. It is the Earth that turns, and the human being does not have a destiny that is not linked to the Earth. We do not have any other choice than to see on this planet the doorway through which the universe comes to us. By measuring the movement of the Earth in relation to other celestial bodies, we will have at least the impression of measuring the universe itself. The most important discovery of a human being in astronomy then is not the celestial bodies we observe or even the cycles and rhythms, but the reference point from the Earth: the zenith. A celestial meridian going from the South pole to the North pole and passing through the middle of the sky. The rhythm of the rotations of the Earth can now be easily perceived if we observe the speed through which the immobile stars cross the zenith. If a full day goes from a sunrise to the next sunrise, on the level of the equator, that duration of time is not only a rhythm by itself, but it offers two rhythms by subdividing itself into a period going from the sunrise to sunset and from which the middle is in the zenith of the sky, and a period going from sunset to sunrise and in which the middle, meaning the nadir, is in a position that is antagonistic to the zenith (...)
If we accept the idea that the Earth occupies a place in the becoming of the universe, it is then easy for us to understand that the rhythms of the universe impose to every component of the universe their space and time; I mean, a rhythm of their becoming. In other words, the rhythm of the human heartbeat is dictated to him by the position of the Earth in space and the universal time. Time then, by its nature, does not have a becoming that is monorhythmic; like the space, it has a chaotic becoming. The universe drags with it the human consciousness, making it impossible for a human being to realize when time stops before it continues and when the matter disappears before it reappears. It is then not every time that the Earth turns. The human being that is inhabiting the Earth does not have, in reality, anything other than extraterrestrial reference points to make him accept the idea that his own planet rotates. There is a need for all celestial bodies to stay immobile for a long period for us to observe this anomaly of time.
The matter within itself possesses a nature that simply represents a problem that human intelligence has difficulties solving. We have difficulties to accept the fact that the matter, just like time, does not have frontiers inside the universe. It is then a human superstition that allocates to the body a given space. If we accept the The stellar time gives us the possibility of Sidereal idea of a zouhet, an egg, whether it is cosmic or simply a world, will not contain a space that is absolutely empty or even empty enough to allow the movement of one element that does not force the movement of the other elements of that world. If the matter does not possess a frontier, the diversity of the elements that we observe become then a matter of perception and this perception reveals the dimension of the defiant to the human intelligence, logic, and wisdom. It becomes existence we have chosen to take into consideration. For example, if there is a difference between two drops of water or two grains of sand or two leaves of the same tree or two fish from a school, etc, these differences will be perceived only if their dimension is perceived as a world that is important to the imagination that we want to have of the universe.
If there is a frontier in the matter it will be philosophically unjust to believe that a human being exists as a material entity since his body is made of diverse material entities, all of them supposed to have their own identity (water, mineral, salt, amorphic bodies, etc). It becomes, then, important to consider the notion of density: since the universe refuses to present itself any other way than through its three-dimensional aspect, we have no other choice but to perceive it through that angle. Since the three-dimensional world always includes with itself its own observer, it is simply difficult for that observer to understand that the space he's observing is nothing other than the consequence of the density of the world...
