At Egyptian temples, the central sanctuaries were typically the first things built, and their proportions and geometry acted as a ‘seed’ upon which the rest of the temple was based. Perhaps it’s fitting then, that the main sanctuary corresponds to the mouth. And so he set out to study the temple’s symbolism in more detail. After all, according to ancient esoteric doctrine, parts of the human anatomy are said to correspond with universal laws.

The breasts represent the nutritive aspect of nature, and such feminine principles have long been symbolized by the moon in various world cultures. Several hundred years later, the tabernacle was replaced by the permanent structure that King Solomon built in Jerusalem, the temple. This building was labeled “a house of prayer for all nations” (Isa. 56:7). Through this temple, God not only manifested his love and care to Israel but to anyone from any culture who would come there to worship him. Has God finally restored what was destroyed in the garden? He continued with a warning of the difficulties to come: "And Simeon blessed them and said to Mary his mother, 'Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed'" (Luke 2:34–35). These words disclose that Jesus would reveal truth and that He would be accepted as the "consolation of Israel" by some of the Jews but not by others. Simeon's words also revealed that there would be opposition to Jesus in the future and that Jesus' suffering would cause personal pain to Mary. Schwaller de Lubicz, in his fifteen years at the temple, took precise measurements of everything. And when comparing the chariot scene’s position with an anatomically correct skeleton, he made an interesting discovery. But rather than write this knowledge down in texts accessible to the masses, the Egyptians conveyed their teachings through symbols. This wasn’t merely to keep things secret (though it was to some degree). According to Schwaller de Lubicz, symbolism is the most effective way to present abstract ideas related to universal laws.There used to be a building that stood on a hill in Jerusalem known as Solomon’s temple. The biblical narrative devotes a significant portion to its construction and unfortunate destruction, and the New Testament uses it as a metaphor for God’s people. But why is this building so important to the biblical authors? What does an ancient building have to do with us today? He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His father David, L'appel du feu (Saint-Moritz: "Montalia", 1926). Facsimile reprint, Deuil-la-Barre: MCOR-la Table d'émeraude, 2002. ISBN 2-914946-00-7 The final and ‘top’ part of the temple is the triple sanctuary. The central part comprises of four pillars, while on either side are smaller rooms with two pillars each.

The pylon gate at the temple entrance was built by Ramesses II. Pylons are a typical feature at most Egyptian temples, and they represent the division of unity into duality (i.e., creation). Depending on their placement, they may also symbolize the sunrise, and therefore resurrection. Le Temple dans l'homme (Le Caire, Impr. de Schindler, 1949). English translation titled The Temple In Man: The Secrets of Ancient Egypt (Brookline: Autumn Press, 1977). ISBN 0-394-42079-9. Published in 1981 by Inner Traditions titled The Temple In Man: Sacred Architecture and The Perfect Man. ISBN 0-89281-021-1. Emmanuel Dufour-Kowalski (editor and writer), La Fraternité des Veilleurs, une société secrète au XXe siècle (1917-1921)(Collection "Archive" n°11. Archè: Milan, 2017). ISBN 978-88-7252-346-9 Cambridge Bible for Schools and Colleges 2. And a certain man lame from his mother’s womb] There is the verb expressed in the original, and it should be translated a certain man who was, &c. Also outside the pylon is a well-preserved obelisk. It’s one of two originals, while the other is now in Paris.Typically, the entrance to the building is found in the centre of the façade, leading through a monumental passageway onto a paved court. The interiors of the buildings are formed of semi-circular chambers usually referred to as apses, symmetrically arranged on either side of the main axis. The number of apses varies from building to building; some have three apses opening off the central court, whilst others have successive courts with four, five, and in one case even six apses. Giordano Berti, Aaron Cheak, Ada Pavan, Egyptian Tarot by Schwaller de Lubicz, Quarto Inferiore - Bologna, 2019, p. 5-12. And like many other cultures, the Egyptians emphasized the ‘three worlds,’ including the heavens and the underworld. Sure enough, it’s at the particular spot – and at no other point – that the hieroglyphs mention the birth of the king. To quote John Anthony West’s guidebook The Traveler’s Key to Ancient Egypt, the sentence reads: nine of the gates were covered all over with gold and silver, likewise the side posts and lintels; but there was one, without the temple, of Corinthian brass, which in dignity greatly exceeded the silver and golden ones.''

Schwaller de Lubicz is one of the major thinkers of the twentieth century--his greatness, alas, still not fully recognized, although readers who know Sacred Science and Symbol and the Symbolic treasure them as masterpieces. But his greatest and most massive achievement is The Temple of Man, surely one of the seminal works of the last half century. The news that it is to be finally published in English will delight all admirers of this highly original philosopher." Ellicott's Commentary for English Readers(48) Howbeit the most High dwelleth not in temples.--The sequel shows the impression which these words made on the hearers. Stephen had risen to the truth which, though it had been proclaimed before, had been practically dormant. It broke down the thought of any exclusive holiness in the Temple, and therefore placed its downfall among the chances and changes which might be involved in God's chastisement of the people, and His education of mankind. The inference which we have seen reason to draw as to the probability of some connection, direct or indirect, between Stephen and the Samaritans (see Notes on Acts 7:16 and Acts 6:5), suggests the thought that we may trace here something like an echo of the teaching of our Lord in His dialogue with the woman of Samaria ( John 4:21-23). It is a fact of singular interest to note how one who now listened to the words as applied to the Temple of the God of Israel, afterwards embraced them in all their fulness, and used them as his text in asserting the truth they embodied as against the Temples of Zeus and Athene ( Acts 17:24). The New Testament writers continue to use temple language, but they are no longer concerned with a building. When they write about the temple, they are talking about the people of God. The apostle Paul writes, “do you not know that your body is a temple of the Holy Spirit within you” (1 Cor. 6:19-20)?Joscelyn Godwin, Arktos: The Polar Myth in Science, Symbolism, and Nazi Survival (Adventures Unlimited Press, 1996). ISBN 0-932813-35-6 At face value, this could be mistaken as an individualistic idea, and that is often how many modern Jesus followers are introduced to this passage. However, in English, we don’t have a grammatically correct way to differentiate between a singular “you” and a plural “you all.” All of the “yous” in this text are actually second-person plurals. That means we should read Paul’s words as, “y’all’s body is a temple of the Holy Spirit.” There are some immense implications here, both for the early Church and us today. Let’s take a look.

As John Anthony West writes: ‘The course of the sun itself symbolizes the trajectory or field of transformations, the discrete steps through which spirit becomes matter, and matter reattains spirit.’ in the time when the sanctuary stood, when they prayed on the mountain of the house, they went in by the way of the eastern gate.'' Like the Hypostyle Hall, the Hall of Eight Columns was once entirely roofed over. And upon entering, you’ll notice immediately that there are no columns! He argues that the ancient Egyptians were not superstitious primitives, buthad a very deep understanding of things like metaphysics, astronomy and human anatomy. WThe imperfect ἐβαστάζετο, he was being brought, denotes the action in reference to the simultaneous ἀνέβαινον, Acts 3:1; and ἐτίθουν, its daily repetition. As complete an insight into the mind of pharaonic Egypt as will be found on paper. . . . Coming to the worldview from our mindset places serious damands on the reader. But, this book is both dizzying and transporting, offering the possibility of immersion in another world, cleansing the mind and clarifying the extent and the limitations of our own mental tools for grasping our world." While a small Middle Kingdom temple once existed at the spot, the earliest extant construction at Luxor Temple is the shrine built by Thutmosis III (c. 1479-1425 BC). In summary, the “gate facing east” that Ezekiel describes is different from the Eastern Gate visible today in the old wall of Jerusalem. The current (sealed) gate did not exist at the time of Christ, so the Lord never entered it. The location of the earlier Eastern Gate (the one Jesus entered) is below present-day ground level, and it does not agree with the detailed description of the future temple complex as given in Ezekiel 40–42. Many Egyptologists label the scenes as political propaganda, claiming that Amenhotep had them carved to legitimize his claim to the throne (his mother was a commoner). But the general public would never be allowed in this room to see them!