The Non-Revolution of the Earth

The Non-Revolution of the Earth


next time transcontinenal map3

From a book written about 100 years ago.

Copernicus put forward the hypothesis of the revolution of the earth round the sun in order to explain the cycle of the seasons. His theory is not very satisfactory seeing that the earth is supposed to be at its greatest distance from the sun in the summer during the hot weather, and at its shortest distance in the winter when the temperature is at its lowest. These unusual conditions which clearly contradict the laws of nature as regards the effects of heat, are it is said, due to the angle formed by the rays of the sun as they fall on the earth’s surface. It is also stated that
the opposition of the seasons north and south of the
equator is due to a tilt of the earth, first on one side,
and then on the other, which conveniently occurs at
the right moment. Nothing is said, however, of the
shifting of the waters of the sea and rivers which this
change in the centre of gravity and in the position of
the earth would inevitably bring twice a year. It
might also be assumed that under those conditions,
very high constructions would swerve from the
vertical. The American sky-scrapers and the Eiffel
Tower, for instance, cannot be seen to lean right or
left according to the seasons, although this should be
a logical and natural consequence of the alternate
inclination attributed to the earth.

It must reasonably be said that the circumstances
which readily explain in the most extraordinary and
unlikely way the cause of the seasons are not credible,
especially in view of the fact that Copernicus,
when he published his theories on the movement of
the earth in his Treaty on the Revolution of the
Celestial Spheres in 1543, insisted on their purely
hypothetical nature. He said : “The hypothesis of
the movement of the earth is only one which is useful
to explain phenomena, but it should not be considered
as an absolute truth.” It was never his
intention, it seems, that his theories should be taken
in earnest by his successors.

The motion of the earth in space can be disproved
by a comparison between the supposed speed of the
earth and that of the other planets, if we base our
considerations on the principle that a body in motion
creates an apparent speed equal to its own, in bodies
it encounters, which is usually demonstrated by the
experiment of a moving vehicle, such as a train. It is
difficult to judge at first sight whether it is the train,
or what can be seen outside which is moving away,
but one fact is certain, i.e. that the two speeds, one of
which is real and the other apparent, are equal. For
this reason, if the earth were in motion, it would
create in the planets and constellations an initial
apparent speed equal to its own. Consequently, there
can be no speed in the heavens lower than that of
the earth’s, since it represents a basic speed from
which the apparent motions would be derived; but
as it can be seen, the displacement of the constellations
and of the planets, with the exception of Mercury
and Venus, is slower than the supposed speed
of the earth, which under the circumstances stated
above, is a material impossibility. It should, moreover,
be considered that the real speeds of the planets
have to be added to the apparent motions created by
the supposed movement of the earth, with the result
that the planets ought to pass before us like a flash
of lightning. The absence of these mathematical circumstances
which, surely, have no reason to be
invisible, ought to be sufficient to prove that the
hypothesis of the revolution of the earth round the
sun as put forward by Copernicus, has no basis in
fact, and is not admissible, even if such theory could
not be replaced by anything more logical, as it is.
An entirely different and more rational explanation
of the cycle of the seasons, based on a reasoned
investigation of existing conditions can, however, be
given, so that it will no longer be necessary to send
the earth travelling into space to this end.

The essential feature of the year is its division into
two equal periods of six months, based first on the
predominating length of the days over that of the
nights, and vice versa, conditions which are governed
by the varying hours of sunrise and sunset; and
secondly, by the either high or low height reached by
the sun in the heavens at mid-day. The first cycle,
during which the days are longer than the nights and
the sun reaches its culminating point of the year
extends from the spring equinox to the autumn
equinox, i.e. March 21st to September 22nd; and
the second cycle during which, inversely, the duration
of the nights exceeds that of the days, and the
sun descends to its lowest point of the year, extends
from the autumn equinox to the spring equinox, i.e.
September 23rd to March 20th.

These two six-month periods are also characterized
by an opposition to temperature. During the
first cycle which corresponds to spring and summer,
the heat gradually rises and falls, while during the
second cycle which comprises autumn and winter,
it is the intensity of the cold which progressively
increases and decreases. It might be said that it is
evident that the heat of the summer and the low
temperatures of the winter result from either the high
or low height reached by the sun at mid-day, and
also from the alternate predominating length of the
days over the nights, although it might not be absolutely
certain that the variations of temperature are
entirely due to these particular circumstances. But to
what reason must be attributed the variations which
exist in regard to the sun’s daily height and the hours
at which it rises and sets, which seem to determine
the various temperatures of the year? These regular
fluctuations must, necessarily, have an origin, and it
might be remarked that no scientific research or
speculation has ever been attempted in this direction.

The sun has been compared by the ancients to a
chariot drawn by steeds and to a boat manned by
rowers, meaning by this that it is not self propelled.
Its movement, therefore, is derived from some external
power, and in that case it would appear that the
variations in the height of the sun and its hours of
rising and setting are due to the passage and to the
impulsion of two regulating successive currents, or
cosmic breath streams, of six months each, i.e. of a
warm increasing and decreasing breath stream prevailing
from the spring equinox to the autumn
equinox, followed by a cold, increasing and decreasing
breath stream from the autumn equinox to the
spring equinox; and the conclusion is that the impulsion
of these two summer and winter cosmic breaths
govern the height of the sun, and that they also have
the effect of either advancing or retarding the hours
of sunrise and sunset on which depend the respective
lengths of days and nights.

It is, therefore, the arrival and growing intensity
of the warm summer breath stream which from
March 21st  causes the sun to gradually ascend to its
culminating point of the year at the June solstice,
and the decreasing intensity of this same warm
stream which, after the solstice, causes the height of
the sun to decline steadily until the 22nd of September,
moment of the equinox, when the cold current
sets in. At the same time, the impulse of this warm
cosmic breath stream has the effect of advancing the
hour of sunrise and of retarding that of sunset, so
that the days become longer than the nights. On the
other hand, it is the arrival and growing intensity of
the cold winter breath stream about the 23rd of September
which causes the sun to further descend to its
lowest point of the year at the December solstice, and
the decreasing intensity of this cold breath which,
after the winter solstice, causes the sun to rise again
until the 21st of March when the warm breath takes
over. At the same time, the cold current has the
effect of retarding the hour of sunrise and of advan-
cing that of sunset, whereby the nights become longer
than the days.

As it can be seen, these two semi-annual cosmic
currents or streams, warm and cold, each represent a
complete breath comprising a rising phase of inspiration
from the equinox to the solstice, and a falling
phase of expiration from the solstice to the following
equinox; and it is these two double phases of a duration
of three months each, controlling the daily height
of the sun and the hours of its rising and setting,
which causes the four seasons.

It may be explained that the principle of the existence
of cosmic breaths is not new, and that it is to be
found in the cosmogonies of the Orient. It has, here
in particular, been borrowed from a French translation
of Hindu texts in which the movement of the
sun was said to respond to the influence of universal
breath streams. The author has adapted this theory
to existing circumstances, thus permitting the specific
respiratory nature of these cosmic breaths to be discovered.
This fact is completely demonstrated, apart
from the obvious parallel of the phases of inspiration
and expiration rhythmically governing the lengths of
days and nights and the height of the sun, by a comparison
with another factor which is the pause existing
between inspiration and expiration. This pause is
precisely reproduced by the solstice which corresponds
to the stoppage of the cosmic breath between
the two phases. The existence of a breath governing
the movement of the sun becomes here manifest,
since the height of the latter at midday does not vary
during the solstice interval, nor do the hours of its
rising and setting. The respective lengths of the day
and of the night remain unchanged, the sun rising
and setting at the same hours for no less than five

It could be added as a further proof of the existence
of a cosmic breath, that the high temperatures
of July and August which are really abnormal, since
it should be cooler as they occur when the days
become shorter and the height of the sun decreases,
are due to the fact that, as in the function of respiration,
the pressure of the breathing out is greater
towards the middle of the expiration phase, and 

consequently, the temperature rises. On the other hand,
it is observed that the cold becomes more intense in
January and February, although the days are growing
longer and the decrease in the intensity of the cold
breath is causing the sun to rise. This recrudescence
of the cold is due to the same reason of pressure
increase in the middle of the phase of expiration, and
the cosmic breath being cold, it follows that there is
a further drop of temperature during this period;
from which it can be seen that the pressure of the
respective cosmic breath streams is susceptible of
warming, or cooling the atmosphere as the case may
be, regardless of the height of the sun.
On the non-revolution of the earth round the sun.

Footnote: It may be remarked that during the time of the solstices when the
height of the sun at midday is stabilized for a few days either at its
highest or lowest point in the heavens, man, by reflex, follows the
cosmic conditions by stopping his working activities and taking a rest.
These particular moments are also the occasion of great religious
Christie festivals; Christmas at the winter solstice and Corpus Christi
at the time of the summer solstice, which points undoubtedly to the
existence of an association between the sun and Christ. This association
exists also in the case of the Easter festival of the resurrection of
Christ, which in reality celebrates the solar new year. Easter takes place
on the Sunday following the new moon after the spring equinox on
March 21st, which date marks the beginning of the spring and summer
cycle of the sun, when the height of the latter at noon begins to rise over
the equator according to the actual astronomical way of reckoning th&
solar declination.

It is also obvious that the opposition of the seasons
north and south of the equator result from a corresponding
opposition in the circulation of the two
breaths round the earth, i.e. when the warm breath
is in the northern hemisphere, the cold one is in the
other, and vice versa, so that it is simultaneously
summer in one part of the world and winter in the
other. Thus, the warm six month breath which commenced
in the northern hemisphere at the spring
equinox, comes to an end at the autumn equinox,
about the 22nd of September, when the transposition
of the warm and cold breaths takes place. The warm
breath passes in the southern hemisphere for the
spring-summer cycle, and at the same time the cold
breath leaving said hemisphere enters ours for the
autumn-winter cycle. The respective intensities of
the two breaths, both at the end of their expiration
phase at the moment are, thus, equalized so as to
permit their transposition, and at the same time, the
lengths of the day and night find themselves also
equalized to twelve hours each in both hemispheres.
It is also most probable that the atmospheric disturbances
which prevail at the time of the equinoxes are
due to the mutual replacement of the breaths, and to
their passage in a different part of the world.
It should be added, however, that in the above
theory concerning the cycle of the seasons, the cosmic
breaths do not act directly on the sun, but that there
are intermediate circumstances which will be dealt
later on with regard to the origin itself of the sun.


About revealed4you

First and foremost I'm a Christian and believe that the Bible is the inspired word of Yahweh God. Introducing people to the Bible through the flat earth facts.
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