Exposing the Calendar’s True Roots: From Pharaoh to Pope

In Schwaller de Lubicz’s Sacred Science, the sun and moon are not treated as mere physical objects but as primary “luminaries,” fundamental agents in the cosmic order and in Egyptian sacred science. The text makes it very clear that, for the Egyptians, the sun and moon form the basic pair that structures reality and time.

The sun is treated on several interconnected levels. Ra (Sol Invictus in Rome) is called the “Sun absolute,” while the “Eye of Ra” is the visible sun, the sphere we see in the sky. Schwaller explains that the Eye of Ra is the visible sun which gives vitalizing light and warmth, but also burning fire. Aton is described as the solar disk, the materialization of the sun. So there is a distinction between the divine, invisible principle (Ra), its visible manifestation (the Eye of Ra), and its physical body (Aton). The Eye of Ra, becomes the uraeus, the serpent on the brow of the god and then of the king. Schwaller recounts the legend that Ra sent forth his Eye and it did not return, so he sent Shu and Tefnut to bring it back; when the Eye returned and found another eye had grown in its place, it was outraged, and Ra then placed this Eye upon his brow in the form of a serpent. From that moment, the solar Eye governs the world as a serpent, becoming the uraeus, the “third eye” of the king’s forehead, powerful protector and destroyer of Ra’s enemies. This shows that the sun, as Eye of Ra, is the dynamic, conscious force that rules and protects, and is literally enthroned on the king’s brow. The sun is therefore not just a light source; it is divine consciousness and power mediated into the human sphere through the pharaoh, and others.

Sun and moon together form the parental pair of creation in the Hermetic text quoted by Schwaller. In the Emerald Tablet passage he reproduces, it is said: “The Sun is its Father, the Moon is its Mother and the Wind has carried it in its belly; the Earth is its nurse.” He cites this as an epitome of ancient wisdom rooted in harmony. Here the luminaries are not just lights in the sky but the father and mother of the “one thing” that underlies all manifested reality. The sun is the active, generative principle; the moon is the receptive, womb-like principle; together they generate the “miracle of one thing” that appears in both the celestial and terrestrial realms. This is exactly what Schwaller meant earlier when he said that sacred science comprehends cause and effect as a single entity: cosmic processes above have their exact correspondences below.

“In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ should shine unto them.”

— 2 Corinthians 4:4

The sun is NOT Christ!

The monstrance: a modern shrine built in the shape of the sun, centered around the luna — the moon

On the practical side, the luminaries organize the Egyptian calendar and ritual cycles. Schwaller notes that “because ‘Egypt is made in the image of heaven,’ we must consider what the ancients knew about astronomy; their knowledge in that domain is revelatory of the true workings of their minds.” The day was divided into 24 hours, 12 of day and 12 of night, each hour with its own influence, measured by sundials for the day and clepsydras for the night. The Egyptians also observed star risings and settings over immense periods and recorded them. Regarding months, he explains that the ancients never tried to force a strict concordance between solar and lunar cycles, which are inherently incompatible, but used both. There was a lunar month of 29 and 30 days alternately; each day had a name, and specific religious ceremonies corresponded to certain lunar phases, such as the celebration of Min’s coming forth on the day of the new moon. The moon, therefore, structured ritual and religious life in a precise, rhythm-based way.

The sun, meanwhile, governed the civil and agricultural year and was coordinated with Sothis (Sirius). Schwaller points out that through Sothis in coincidence with the sun, the groupings of fixed stars modify the sun’s intensities (the Eye of Ra), because Sothis is the “great purveyor of energy.” The rising of Sirius together with the sun marked the New Year and the flooding of the Nile. At a larger scale, the displacement of the vernal point through the constellations (precession of the equinoxes) transposes the entire system in which our earth participates through the stellar zones, coloring the seasons and coinciding with major religious shifts, such as the transition from the bull-cult of Hap to the ram-cult of Amon (See the Book of Daniel). Within this cosmic framework, the sun and moon occupy the most immediate level of luminary regulation: daily light and darkness, yearly seasons, monthly phases, ritual timing.

The visible sun, as the Eye of Ra, is the direct source of life-force. Horus (not Christ) represents this life as “subtle and sublimated fire,” a spiritualized solar force. The moon’s light, by contrast, is indirect and is coded blue in Egyptian color language, symbolizing reflected, softened light that is suitable for the inner world, dreams, and nocturnal mysteries. Sun and moon together span the spectrum: direct radiance and reflected illumination.

In Egyptian sacred science, symbols were not merely decorative. They were engineered images meant to communicate spiritual power, theological meaning, and cosmic function. Schwaller explains that when the Egyptians added a hidden element like an eye inside a solar disk, the symbol became what he calls a “speaking image.” This means the image no longer represented a single idea but communicated a full statement; almost like a sentence made of symbols. For example, the solar disk means divine light, the eye means consciousness or the power to see, and together they declare the presence of divine vision, authority, and power. The image becomes a theological claim in visual form. It “speaks.”

This is where the connection to the Book of Revelation becomes unavoidable.

Revelation describes a future world where an image is constructed; not merely as an idol, but as a symbol empowered to communicate authority and command worship. The second Beast “gives breath” to the image so that it can speak and exercise power. The purpose of the image is to represent the authority of the first Beast whose power comes from the dragon. In other words, Revelation presents an image that functions not as a simple statue but as a carrier of spiritual meaning; a “speaking image” in the same sense Schwaller used, but on a global prophetic scale.

The Egyptian “speaking image” operates on the principle that a symbol can embody divine power. The image, once assembled, becomes a visible expression of an invisible spiritual force. This was Egypt’s understanding: a sacred symbol could represent, channel, and even house a god’s presence. Revelation takes this same idea; an image that embodies and extends spiritual authority; and places it at the center of end-time deception. The difference is that Revelation says the spirit behind this final image is not the true God but the dragon (serpent), which the text identifies as Satan.

So the connection is this: the Egyptian system shows that the ancient world believed images could “speak”; that is, convey divine authority and represent a supernatural presence. Revelation describes the ultimate form of this belief: an image empowered by satanic authority, used to unify the world in false worship. The Egyptian “speaking image” is the ancient prototype. The “image of the Beast” is the prophetic fulfillment. Both systems rely on the same idea: that an image can express, embody, and communicate spiritual power. Revelation warns that this ancient concept will reappear in the final deception; only this time, the power behind the image will not be a mythic deity, but the dragon himself.

The Egyptian symbol of the eye inside the solar disk carries layered meaning. The solar disk represents the divine sun, the center of cosmic order, the fiery source of authority. The eye represents perception, consciousness, and the ability to watch, judge, and rule. When the Egyptians placed the eye inside the disk, they were creating a composite symbol that expressed a theological claim: divine sight ruling from the heavens. It was a declaration that the god sees all and controls the cosmic order.

This is significant because Revelation describes a final power that dominates the world through a counterfeit form of divine authority. The Beast receives power from the dragon, and the image of the Beast becomes the visible expression of that power. The solar disk with the hidden eye is an ancient example of how images were used to signify divine oversight. Revelation shows the same concept reappearing in the end times, but with deception at its center.

The ancient symbol declared that divine sight came from Ra. The prophetic image in Revelation declares that the Beast receives its sight and authority from the dragon. In both cases, the image communicates spiritual rule. But in Revelation, the eye is no longer the eye of the Creator but the counterfeit watchfulness of a system empowered by Satan. The eye in the disk is the ancient prototype of an image that claims divine oversight; the image of the Beast is the ultimate corruption of that same idea.

Egypt: Images served as embodiments of divine authority.

Revelation: The final image embodies satanic authority through the Beast.

Egypt: The eye in the disk represented divine vision, cosmic rule, and the overseeing power of Ra.

Revelation: The image of the Beast represents deceptive authority and the counterfeit oversight of the dragon.

Egypt: A “speaking image” communicated theological meaning, almost like a symbolic sentence.

Revelation: The image of the Beast is given breath to speak, enforcing worship and allegiance.

Egypt: Images were believed to house the ka, the spiritual presence of the god they represented.

Revelation: The final image channels the power of the dragon, not merely symbolizing but participating in supernatural influence.

Egypt: To honor the image was to honor the god behind it.

Revelation: To worship the image is to worship the dragon.

Egypt: Images legitimated kingship, linking Pharaoh to divine authority.

Revelation: The image legitimizes the Beast’s global power and deceives the nations.

Egypt: Symbols controlled ritual life and the calendar, tying worship to celestial events.

Revelation: The image becomes central to political and economic life, tying allegiance to the Beast to survival.

This comparison shows that the mechanism is the same: an image that represents and channels spiritual power. The only difference is the source. Egypt’s images were tied to their gods; Revelation’s final image is tied to Satan.

The idea of a “speaking image” takes on even greater meaning once we see how idolatry worked in the ancient world. Egypt believed that an image was not just a representation but a vessel. Through ritual consecration, the god’s presence entered the image and animated it in a spiritual sense. This is why an image could “speak” symbolically. It was treated as a living declaration of divine authority.

Egypt connected this to kingship. Pharaoh was considered the living embodiment of Ra, and images reinforced that spiritual legitimacy. By placing symbols like the eye and the disk on crowns, temple walls, obelisks, and ritual items, Egypt surrounded the king with visible proclamations of his divine status.

Revelation takes this ancient framework and exposes how it will be misused in the final deception. A world empire will rise with an image that performs the same role that Egyptian symbols performed for Pharaoh but on a global scale. This image will not be a harmless statue. It will carry meaning, authority, and spiritual presence. Revelation says the second Beast gives breath to the image, echoing the consecration rituals of the ancient world. The image will issue commands. It will demand worship. It will function as a spiritual emblem that claims divine legitimacy.

But the crucial difference is that Revelation reveals the real source behind the final image. The dragon empowers the Beast, and the Beast empowers the image. Behind the symbol is not cosmic order or divine light but the power of Satan. The image becomes the summit of idolatry, the final expression of humanity’s ancient pattern of giving divine authority to symbols shaped by human hands.

The imagery that once elevated Pharaoh now elevates the Beast. And Revelation warns that all who bow to this image align themselves with the dragon.

The sun was seen as the ultimate source of power, order, and kingship. Pharaoh displayed the solar disk on his crown, signifying his divine right to rule. Over time, this idea spread across civilizations. The Greeks adopted solar deities. Rome embraced Sol Invictus, making the sun the emblem of imperial authority. The world became conditioned to associate heavenly brightness with divine kingship.

This laid the groundwork for the final deception. Revelation says the Beast will appear with signs and wonders that dazzle the world. The world will admire him and worship both the Beast and the dragon who empowers him. Ancient sun worship prepared humanity to accept spiritual authority based on brilliance and spectacle. The Beast mimics the imagery of celestial kingship to deceive.

Obelisks strengthen this connection. In Egypt, an obelisk was a sacred ray of the sun frozen in stone. It was a physical declaration of cosmic authority. Pharaohs raised obelisks to legitimize their divine rule. Rome carried these obelisks home as trophies and placed them at the heart of its power. Even today, ancient Egyptian obelisks stand in Rome, symbols of a world system in which political authority wears the mask of sacred symbolism.

Revelation’s Beast system mirrors this structure. It merges political power with spiritual deception. It uses an image to claim legitimacy. It binds allegiance through symbolic authority. Ancient sacred kingship provided the template; Revelation describes the final version.

I want to remind readers that both the original Bible in the Syriac Peshitta and the early Christian Didache describe the Eucharist as a simple meal of remembrance. It has no connection whatsoever to a solar disk or sun symbolism.

HOW THE EGYPTIAN CALENDAR BECAME THE BACKBONE OF THE JULIAN SYSTEM

When we move from the cosmic symbolism of the sun and moon into the structure of the calendar itself, the connection between ancient Egypt and our modern timekeeping becomes unmistakable. Schwaller’s analysis makes this plain by mapping Egyptian sacred dates directly onto the Julian calendar. This is where the continuity becomes impossible to dismiss: the Julian system used by Rome, and later corrected by pope Gregory, rests squarely on the astronomical foundations Egypt established thousands of years earlier.

The most important link is the Egyptian New Year. For the entire Pharaonic period, the New Year was anchored to the heliacal rising of Sirius, the star of Isis. Schwaller states plainly that this rising corresponds to July 19 in the Julian calendar. This means that the Egyptian sacred year can be expressed in Julian terms with complete accuracy. It also proves that the Egyptians were not guessing. They had a fixed celestial reference point that returns every 365¼ days, and they used it to structure their religious and agricultural world.

Because the rising of Sirius changes with latitude, Schwaller shows that the New Year must have been determined at Heliopolis. The rising used for the calendar lines up exactly with the latitude of that city, and its alignment with July 19 Julian confirms the system’s precision.

This alignment extends far deeper into history. Schwaller identifies 4241 B.C. as the foundational year of the Egyptian calendar. In that year, the flood season; akhet; falls between July 19 and November 15 in Julian terms. That means that even five thousand years ago, the Egyptian ritual seasons can be plotted directly onto a Julian framework. The fact that the dates fit so cleanly indicates a shared underlying structure between the Egyptian fixed year and the Julian year.

Schwaller then compares these ancient dates with modern Gregorian ones, noting for example that the flooding season in the present calendar runs from June 15 to October 12. Even though the division has changed, the Egyptian dates continue to map onto the Julian system with full accuracy.

He also points out that the Coptic calendar; still used today; preserves the ancient Egyptian structure. It retains the festivals tied to Sirius and the flood cycle, including events like the “Night of the Drop,” which the Coptic system places on June 18 Gregorian. Schwaller compares these directly to the ancient Sothic New Year, showing how the Egyptian star-based calendar still lives on in Christian tradition in Egypt.

To make the comparison exact, Schwaller provides three anchor dates. These dates are expressed in our modern Gregorian calendar, but they are actually based on the ancient Sothic system tied to the rising of Sirius:

Night of the Drop: June 18 (Gregorian)

New Year’s Day in 4241 B.C.: June 15 (Gregorian)

New Year’s Day in 2781 B.C.: June 26 (Gregorian)

These June dates do not mean the Egyptians celebrated New Year in June. Their New Year always began with the heliacal rising of Sirius, which happened in mid-July at Heliopolis. When we translate that ancient event into our modern calendar, it shifts into June because our calendar is different. The Egyptians themselves celebrated it in midsummer, not in June.

Schwaller also anchors these dates to July 19 in the Julian calendar, showing that Egyptian sacred dates can be placed onto a Julian timeline with precision.

This is not theoretical. Schwaller explains that historians date the reigns of pharaohs like Amenophis I and Thutmose III by combining the Sothic system with the Julian year. Inscriptions that mention the heliacal rising allow Egyptologists to translate Egyptian dates directly into Julian chronology. This works only because the Egyptian and Julian years share the same foundation: a 365¼-day solar year.

He emphasizes that the Sirian year of the Egyptians was almost identical to the Julian year. Their lengths matched so closely during the long period from 4231 to 2231 B.C. that the two systems naturally synchronized. Schwaller calls this an achievement of “greatness”; a science capable of understanding a coincidence between heaven and calendar with extraordinary accuracy.

Finally, he gives four dates when the Egyptian “vague year” and “fixed year” coincided again: A.D. 140, 1320 B.C., 2780 B.C., and 4240 B.C. These dates are the key points of intersection between the Sothic cycle and the solar year; points where Egyptian and Julian time match perfectly. The existence of these dates proves that the Sothic cycle can be mapped onto the Julian system because the Julian calendar is essentially the Egyptian solar year adopted by Rome.

Schwaller demonstrates several crucial facts:

The Egyptian New Year, defined by the rising of Sirius, corresponds exactly to July 19 Julian.The flood season and sacred festivals of Egypt can be expressed in Julian months.The Egyptian year and the Julian year share the same length. Sothic cycles can be translated into Julian dates with precision. Egyptian kings’ reigns can be placed accurately into Julian chronology by using Sothic astronomical references.

This means that when Julius Caesar created the Julian calendar, and when pope Gregory XIII later corrected it, they were not creating new systems. They were inheriting and adjusting a structure that goes all the way back to Pharaonic Egypt. Our modern calendar is therefore built on the sacred astronomy of a world whose religious system the Bible condemns repeatedly. The fact that these alignments exist is not an opinion; it is a historical reality documented in Schwaller’s work.

Schwaller explains the spring equinox when he talks about the precession of the equinoxes and the movement of the vernal point. He states that around 3400 BC the spring equinox (the vernal point) was in Taurus, and later during the New Empire it was in Aries. This discussion is located where he describes the shifting positions of the solstices and equinoxes during the Sothic cycles.

He explains that the Egyptians absolutely understood the equinoxes, because their festival calendar had to be periodically adjusted when the solstices and equinoxes drifted in relation to the Sirian (Sothic) year. This is his evidence that they knew the precession of the equinoxes.

Schwaller does not use the word “Easter,” but he repeatedly links Isis with the heliacal rising of Sirius, the star whose rising announced the Egyptian New Year and the Nile flood. Sirius is called the star of Isis. The heliacal rising of Sirius occurred in midsummer, but its symbolism is tied to regeneration, rebirth, and resurrection. These are the same themes that later appear in the Easter tradition.

He notes that during the entire Pharaonic period the heliacal rising of Sirius (Isis/Venus/Astarte.....The Queen of Heaven) occurred when the sun was in Leo. This heliacal rising was the foundation of the Egyptian sacred calendar and was connected with the myth of Isis searching for the body of Osiris and bringing new life. Although Schwaller never uses the "Christian" word Easter, he explains the exact astronomical foundation of the Isis-cycle festivals, which later Hellenistic and "Christian" thought associated with springtime resurrection themes.

The spring equinox itself is astronomically separate from the Sirius cycle, but Schwaller connects the two through precession. He notes that at the time when the vernal point was in Taurus, the heliacal rising of Sirius coincided with the summer solstice. Later, when the vernal point shifted into Aries (the Ram), the solstice and the rising of Sirius separated.

This is the key point: Isis (Sirius) was the marker of the New Year, fertility, rising waters, and rebirth. The spring equinox was the marker of the new agricultural beginning in other Near Eastern cultures. When the Greeks and later the Romans mixed these traditions, the resurrection symbolism of Osiris and Isis became part of the seasonal rebirth motif that eventually contributed to the timing and symbolism of Easter.

Serpent Power, Sacred Science, and Biblical Warnings

Across the ancient world, few symbols carry as much weight as the serpent. In Egypt, it crowned the pharaoh and represented divine power; in the Bible, it appears as a sign of wisdom, danger, and spiritual deception. Modern readers who place these traditions side by side often notice striking parallels, especially when examining the doctrine of sacred science described in R. A. Schwaller de Lubicz’s Sacred Science. This text, based on Egyptian metaphysics and temple teachings, offers a vision of reality in which mind, cosmos, and divine principle interlock. The Bible, meanwhile, speaks bluntly of spiritual forces that deceive nations through “sorcery.”

While these traditions do not describe the same worldview, the symbols they use can be interpreted in ways that appear to overlap. Understanding that overlap requires clarity: what the Egyptians believed, what the Bible teaches, and how modern readers may connect the two.

The Egyptian Sacred Science: A Unified Vision of Reality

According to Schwaller, Egypt’s “sacred science” was not a branch of knowledge but a total worldview. It united mathematics, ritual, astronomy, justice, and medicine into a single system rooted in cosmic order. Unlike modern science, which separates cause and effect, sacred science treated them as one unified principle. This meant that the world was not governed by blind forces but by meaningful structure; a structure revealed and maintained through the temples.

At the center of this worldview was the pharaoh. He was not simply a ruler but the embodiment of the “divine principle,” a spark of cosmic order living in human form. This principle connected heaven and earth and allowed the king to participate in the maintenance of maat, the universal order on which life depended.

The symbol of this principle was the uraeus, the rearing serpent placed on the king’s forehead. Schwaller interprets it as the Eye of Ra; a radiant force of awareness, protection, and destructive power. The serpent signified a mind awakened to higher perception and aligned with cosmic law.

In this framework, the pharaoh was the axis between spiritual cause and material effect, a bridge through which cosmic order could manifest in the world.

Schwaller emphasizes an idea that is essential for understanding the modern interpretation: the serpent represents duality. In physical terms, this appears as the division of the brain’s hemispheres; in metaphysical terms, it represents the tension and balance of opposing forces within the cosmos and the human psyche.

By wearing the uraeus, the king was believed to have mastered this duality. The serpent became the sign that the king could unite consciousness and cosmos. This is why it is often interpreted as a symbol of manifestation: the alignment of the mind with the governing principles of reality.

To someone reading this through a modern lens, the serpent becomes a metaphor for control over reality through alignment with cosmic order. This is not how Schwaller presents it literally, but it is a reasonable interpretive extension.

The Bible, by contrast, tends to frame serpent imagery in terms of danger, deception, or spiritual rebellion. The serpent in Eden represents forbidden knowledge; Moses’ miracles contest the serpent-magic of Pharaoh’s priests; Revelation describes a deceiving power that misleads the world through “sorcery.”

“For by thy sorceries were all nations deceived.” — Revelation 18:23

The biblical authors were deeply aware of the ancient world’s priestly sciences, including Egypt’s. They understood that many civilizations attributed cosmic power to rulers, magicians, or priesthoods. Revelation uses the term “sorceries” not to condemn mathematics, medicine, or philosophy, but to warn against spiritual authority used to mislead, to create illusions, or to command loyalty through unseen power.

When placed in dialogue with Egypt’s sacred science, this biblical warning creates a point of tension: one system treats serpent-aligned knowledge as divine order; the other treats serpent-aligned power as spiritual danger.

Schwaller’s sacred science teaches that cause and effect form a single principle, connected through consciousness. This is similar to the modern idea of manifestation: thoughts aligned with cosmic law can shape the world. In Egypt, only the pharaoh, possessing the divine principle, was believed capable of this at the highest level. His rituals, words, and presence maintained cosmic order, under the serpent.

Although Schwaller never mentions Satan, sorcery, or demonic forces, his descriptions of serpent symbolism, sacred kingship, and cosmic-aligned consciousness can easily be read as paralleling what the Bible describes as:

• supernatural influence, • forbidden knowledge, • spiritual authority, and • the power to shape events through invisible means.

When someone reads both systems together, it becomes understandable to interpret the pharaoh’s divine principle and serpent crown as embodying the kind of spiritual power the Bible associates with deception.

CONNECTION TO ISAIAH 47

Isaiah 47 is one of the strongest prophetic condemnations of nations that structure their religious life around astrology, equinox cycles, lunar calculations, and sacred observance based on celestial omens. In the chapter, God directs His judgment against Babylon, the ancient empire whose priesthood and temples were built on the same astronomical foundations Egypt used. Isaiah mocks their system:

“Stand now with your enchantments and with the multitude of your sorceries, wherein thou hast labored from thy youth.” 

“Let now the astrologers, the stargazers, the monthly prognosticators stand up and save thee from these things that shall come upon thee.”

Isaiah points directly to the same categories of practitioners found in Egyptian sacred science: astrologers (readers of the zodiac), stargazers (observers of heliacal risings), and monthly prognosticators (those who compute holy days by full moons and new moons). These three groups are the exact foundation of the Egyptian Sothic calendar.

Egypt defined time through the heliacal rising of Sirius, the drift of solstices, the lunar fullness at key festivals, and the precession of the equinoxes. Schwaller’s descriptions match the categories condemned by God. Isaiah says these systems will not save anyone when judgment comes; they are powerless. Yet Rome adopted them, and later the church preserved them in the calculation of Easter.

Thus Isaiah 47 becomes a prophetic rebuke against the entire stream of influence: Egypt → Babylon → Greece → Rome → the Christian liturgical calendar. It is a divine critique of sacred calendars based on the movements of the heavens rather than the commands of God. In Isaiah’s terms, tying the resurrection to the equinox and the full moon is categorically the same practice that God condemned as sorcery, enchantments, and prognostication.

BIBLICAL TIME VS EGYPTIAN TIME

Biblical time is agricultural and covenantal. Egyptian time is astrological and magical. The two are opposites.

Biblical time: The year begins with the month when barley ripens in the land God gave Israel. Passover is based on the condition of the grain, not on equinoxes. God ordered His feasts by the harvests: barley (Passover), wheat (Pentecost), fruit (Tabernacles). Sacred time was grounded in obedience and agricultural signs, not in the heavens. When Scripture mentions luminaries being “for signs and seasons,” the Hebrew word “moedim” refers to appointed holy times which God Himself established; not celestial calculations that humans use to determine divine events.

Egyptian time: Egypt used the heliacal rising of Sirius, the only star that returns every 365¼ days. They tied the New Year to this star because it symbolized Isis, whose tears brought the Nile flood. Their year was divided into three seasons based on the flood cycle but anchored to Sirius, not to barley or wheat. They did not adjust their calendar to maintain seasonal accuracy; they allowed solstices and equinoxes to drift. Ritual festivals moved with celestial movements. The Egyptians used lunar and solar timing to reenact resurrection, fertility, and divine cycles.

Biblical time respects God’s command. Egyptian time follows the heavens. Biblical time is covenantal. Egyptian time is cosmic. Biblical time is about God’s acts. Egyptian time is about the gods’ patterns.

HOW EASTER CONTRADICTS TORAH

The Torah sets the date of Passover in one simple way: the 14th day of the first month, with the first month determined by the ripening of barley. This is the agricultural sign that starts the religious year. There is no equinox mentioned. There is no full moon requirement. There is no solar-lunar calculation.

The early church eventually abandoned the biblical method. Instead of following the barley, they used the Roman system inherited from Egypt. The Council of Nicaea declared that Easter would be determined by the equinox and the first full moon after it. This is completely foreign to Torah.

Keeping in mind that Christ and the apostles, were Jewish.

Torah says: Your barley determines the new year.

The "Christian" Church says: The sun at the equinox determines the new year.

Torah says: Passover is the 14th day of the first month, which begins when barley is aviv.

The Church says: Easter comes after the equinox and full moon, regardless of barley.

This is a direct contradiction. Biblical time is earthly and covenantal; Egyptian time is cosmic and astral. Easter’s calculation relies entirely on the sun's position at the equinox and the moon’s fullness. This mirrors Egyptian practice almost exactly. In God’s view, determining holy times through astrology is what Isaiah 47 condemns.

TRANSMISSION TIMELINE

EGYPT → GREECE → ROME → CATHOLIC CHURCH

Egypt (3000–1000 BC): They established time by Sirius, rising in Leo during the Sothic cycle. Their calendar was solar-stellar, with lunar overlays determining festivals. They observed precession. They aligned temples to solstices and equinoxes. Their religious system tied resurrection to celestial timing.

Greece (600–200 BC): Greece learned astronomy from Egypt. Plato, Pythagoras, Eudoxus, and others studied in Egyptian temples. Greek zodiacal astronomy is a direct descendant of Egyptian sacred science.

Rome (200 BC–400 AD): Rome adopted Greek astronomy. Julius Caesar reformed the calendar using the Egyptian solar year through the Alexandrian astronomer Sosigenes. The Julian year is an Egyptian year in Roman clothing.

"Christian" Church (325 AD–present): The Council of Nicaea took the Roman calendar structure and declared Easter would be determined by the equinox and full moon. This mirrors Egypt’s Sothic-solar-lunar timing. Over centuries, drift occurred. Pope Gregory XIII corrected it by realigning Easter exactly with the equinox, restoring the Egyptian astronomical pattern.

Conclusion: The timing of the Christian resurrection feast rests on Egypt’s sacred science.

For those who want to explore this subject in more depth, refer to the PDF Sacred Science: The King of Pharaonic Theocracy by R. A. Schwaller de Lubicz provided below.

R A Schwaller de Lubicz - Sacred Science.pdf

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