This is a rudimentary translation of articles from my book “Touching the Sacred” While it is far from ideal, it serves a purpose given the significance of the topic and the distinctiveness of the information contained. I have chosen to publish it in its current state, with the hope that a more refined translation will be available in the future.

Part Two: Temples in History

In this section, I’ll explore the evolution of Temples and the notion of Sacred places from prehistory through to the construction of the Tabernacle at Mount Sinai and the Temple in Jerusalem. This examination won’t be a scientific analysis but rather an attempt to trace the development of the concept of Sacred places and Temples. My thesis is that the architectural design of the Temple was influenced by earlier examples of Sacred spaces and Temples. By the time the Temple in Jerusalem was erected, there was already a millennia-long history of Temples and Sacred sites within ancient civilizations such as those in Mesopotamia, Egypt, and Canaan. Comparing the structure of the Jerusalem Temple with that of Temples belonging to the Canaanites, Phoenicians or the Egyptians and Mesopotamians reveals shared architectural features.

Moreover, Sacred places and Temples have been integral to human existence since prehistoric times, symbolizing a distinct reality here on Earth. A scholar named Rappengluk, for instance, suggests that from the moment humans mastered the ability to create fire, they elevated themselves above nature, turning their gaze towards the sky and stars, not solely the earth beneath them. Thus, the earliest Temples served as earthly mirrors of the heavens, embodying an alternate reality. Their origins trace back to the era of cave dwelling, where life revolved around the Sacred fire.

However, the Temple in Jerusalem stood out from all other Temples around the world in numerous aspects, a topic we will delve into in later chapters. But first, let’s embark on a journey fueled by our imagination to distant lands and ancient times. This exploration aims to broaden our understanding of the Sacred place and Temple phenomenon, exploring its origins and how it first emerged, how it developed and unfolded during the ages.

Sacred place and Temple in prehistory

The earliest human temples were notable natural sites, such as mountaintops, prominent rocks, springs, or caves. These locations were not temples in the modern sense but were parts of nature that humans deemed sacred, sometimes modifying or adding to them. The world’s oldest known temple is located in Israel, dating back 30,000 years. It consists of an arrangement of uniquely shaped large standing flint stones situated in a small hollow at the edge of cliffs atop Mount Karkom in the Negev desert. During this era, humans lived as nomadic hunter-gatherers, traversing the Earth in patterns that were not merely physical quests for sustenance but also, and importantly, sacred voyages. They visited certain sacred sites at specific times of the year, likely participating in trance and initiation rituals, a practice inferred from the traditions of Aboriginal and other primitive hunter-gatherer societies today. Thus, it is believed that the hunters arrived at Mount Karkom, possibly in winter, to collect flint stones and, during their visit, experienced the awe of watching the sunrise over the Edom Mountains. It’s conceivable that, while there, they engaged in activities like dancing, blowing a conch shell, striking stones, or meditating in sacred silence.

Humans are unique among Earth’s creatures in their capacity to appreciate the beauty of a sunrise. Were a camel to find itself in the same location at the same time, it would not be moved by the spectacle but instead would search for the nearest grass to eat. For reasons not fully explored here but alluded to in the preceding discussion, it seems crucial for the planet that feelings of awe and exaltation emerge in various locales across its surface. This has led to a natural encouragement for humans to venture to specific sites, such as towering mountain peaks, valleys with unique acoustics, caves, and more, where they can experience and manifest these profound emotions. Consequently, these sites have been deemed Sacred.

In addition to visiting these sites for rituals, ceremonies, and to bask in their grandeur and beauty, Sacred places also served as portals for connecting with the afterlife. Tribes would transport their deceased over long distances, sometimes as bones for secondary burial, to a Sacred mountain or cave, viewing these locations as gateways to another realm. This suggests that even in the era of early humans, there was a network of Sacred places on Earth to which individuals made pilgrimages, both in life and posthumously. Divine energies were believed to be particularly accessible to humans at these sites, especially during certain times of the year.

During the era of hunter-gatherers, many Sacred places were caves, like the Carmel caves, where individuals were buried, or the caves in Nahal Amud. These caves served as shelters where people resided for several months each year, and they were likely regarded as a sort of Mother Earth’s womb, offering a chance for rebirth. This renewal could occur in life through rituals, purification, and worship, or after death. The revered nature of these caves prompted humans to inter treasures within them and to create paintings on their walls. As described by Goran, these caves housed an entire universe—a cosmology—that mirrored the external world.

Around 10,000 years ago, a monumental shift occurred: humans transitioned from nomadic lifestyles to settling in houses and villages, relying on agriculture rather than hunting and gathering. This pivotal transformation, known as the agricultural revolution, was accompanied by changes in religious beliefs and the role of Sacred places. These sites, once waypoints on sacred journeys, now became pilgrimage destinations for the inhabitants of the newly established villages. They served as venues for significant public rituals conducted at specific times of the year. Alongside these changes, humans began constructing edifices to designate, embody, or sometimes augment the natural Sacred sites, giving rise to the first Temples.

As humans emerged from caves to construct the first houses and villages, they essentially reorganized the world, this time molding it based on their understanding of the cosmos rather than merely adapting to nature. Consequently, every home and settlement embodied a manifestation of the Sacred, mirroring the concealed framework of the universe (Imago Mundi), with a central world axis (Axis Mundi) bridging the distinct realms (Sacred and profane). These newly established Sacred sites were delineated from their natural surroundings, reflecting a shift wherein deities, like humans, required artificially constructed abodes. This transition marked a significant evolution in the relationship between humans and the Sacred, emphasizing a more deliberate and constructed approach to spiritual spaces.

During the hunter-gatherer period, Sacred sites were crafted by modifying natural landscapes, such as sculpting prominent rocks or altering their appearance. The evolution of Sacred spaces saw the displacement of stones (and potentially vegetation and animal hides, though evidence of such materials has decayed). With the advent of agriculture and the shift to permanent settlements, a constructive dimension was introduced: initially, Sacred sites were demarcated, sometimes enclosed or bounded by earthen barriers. Within these sanctified areas, stones were arranged into distinctive formations like dolmens, menhirs, stone circles, tumuli, stone walls, and embankments, forming the earliest known Temples, referred to as “megalithic complexes.” Eventually, the transition from natural to constructed Temples culminated in the emergence of Temples resembling houses.

The earliest constructed Temples within Israel are discovered in various parts of the Negev, including Ramat Saharonim and the Ovda Valley, dating back to 8,000 years ago. Initially, these were simply areas encircled by walls, featuring altars and additional ritual structures like basins within. These early Temples were not complete structures, equipped with roofs and built walls. The advent of the first fully constructed Temples that resembled large houses occurred in the Chalcolithic period, around 6,500 years ago. One of the most exquisite and renowned examples from this time is the Temple in Ein Gedi, which consists of two buildings (one larger than the other), a sizable enclosed courtyard, gates, storehouses, and a designated spot for an altar or offerings. During this period, people lived in villages and practiced subsistence farming, without central organization or cities. The existence of such an elaborate Temple, situated far from any human settlement, underscores its religious significance to the broader community.

Temples and the Dawn of Urbanization

Around 5,500 years ago, with the emergence of the first cities, new civilizations equipped with written language marked the onset of historical records. Throughout the extensive prehistoric era, humans lived in small, harmonious village communities, deeply intertwined with the rhythms of agriculture. They cultivated livestock and crops, crafted their own tools, and subsisted largely on their own labor and resources. Then, through a rapid and somewhat enigmatic shift, people transitioned to urban living within large, organized entities known as states. This new urban lifestyle was characterized by specialized professions, the obligation to pay taxes, and mandatory military service. This transformation was propelled by several key advancements, including the advent of writing, new metallurgical techniques, the utilization of carts and oxen for transportation, and significant agricultural and technological innovations, occurring simultaneously in Egypt and Sumer (Mesopotamia). A pivotal factor in this transition was the establishment of institutionalized religion, centered around expansive Temple complexes overseen by a dedicated clergy.

The construction of Temples was not merely a consequence of urban development but a driving force behind the establishment of the first cities. Temples served as the precursors to urbanization, fostering the rise of cities and triggering widespread changes in societal structures, including the invention of writing. Contrary to the notion that urbanization precipitated religious expansion, it was a religious revolution—marked by the erection of grand Temple complexes for newly envisioned deities—that catalyzed urban growth. This era witnessed a shift in spiritual beliefs, from a reverence for an all-encompassing Mother Nature and earth’s natural forces to a worship of transcendent gods and goddesses beyond the existing natural order. Accompanying this shift in religious orientation was a transformation from matriarchal to patriarchal societal structures, reflecting the profound impact of religious change on social organization.

Gordon Childe, the renowned historian who introduced the concept of the “urban revolution,” highlighted that advancements in agriculture resulted in the creation of surplus produce, which was amassed in Temples, like the Temple of Anu in Uruk (the most prominent city in ancient Sumer). This surplus allowed the priests to distribute the produce, thereby gaining significant influence and making others reliant upon them, which in turn facilitated the emergence of social hierarchies. Craftsmen, including potters, were drawn to these Temples, assured by the consistent and stable availability of food, which enabled them to settle in a single location rather than moving between villages. This transformation was part of a broader shift towards a new social and religious paradigm, ultimately leading to the formation of cities.

The Temples at the onset of recorded history were markedly distinct in character and function from those in prehistory. They evolved into vast Temple complexes featuring large-scale structures, such as pyramids or ziggurats, and were served by a class of “professional” priests solely dedicated to religious duties. This was a departure from the prehistoric priests, who otherwise led ordinary lives. These Temples endowed kings with divine authority to govern, positioning them as representatives of the gods. The realm of the Temple was intertwined with that of the king, placing him within the ecclesiastical hierarchy. Consequently, his rule was legitimized and accepted by the faithful populace.

Following this transformation, societies transitioned from being led by local leaders and village councils to governance by kings. People embraced new deities believed to have descended from the skies to reside within the Temples. Communication with these divine beings was mediated by priests and priestesses living within these sacred precincts. Each emerging religious hub was established as a distinct Temple complex, constructed in accordance with a divine blueprint disclosed by the gods, and designed to reflect the cosmos. Every new center represented a place of creation and a standalone world center. The profound religious shift occurring at the dawn of history is challenging to fully articulate, but one of the clearest ways to grasp its magnitude is by examining the Temples and the extensive sacred complexes that seemingly emerged overnight.

The advent of new gods and goddesses, distinct and separate from humanity, necessitated their own defined and exclusive dwelling places—these are the Temples, man-made edifices constructed with divine assistance to sustain the link between our world and theirs, bridging the various planes of existence. These deities introduced the science of magic, whose tenets became fundamental in organizing the design of Temples and the layout of cities.

Egyptian and Sumerian cultures are marked by sophisticated and intricate magical belief systems that intertwine with human existence and the cosmos, with deities at the heart—representing both the epitome of human and animal qualities in their most basic form, and manifesting forces, energies, and cosmic principles in a more abstract manner. The people of these ancient civilizations wholeheartedly believed in the existence of worlds parallel to our own, governed by distinct laws and mechanisms that influence our lives. These realms are connected to the unseen aspects of our being, such as the mind and soul, positing that the origin of all things lies within these spiritual dimensions, which dictate the phenomenological world. This worldview is encapsulated in various disciplines, including astrology, numerology, sacred music, among others. A pivotal area of study is sacred architecture and art, which established the foundational guidelines for constructing Temples.

In contemporary times, we are often taught that location is secondary to the contents of our heart and mind. The Torah emphasizes this inner dimension of faith, stating, “And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart” (Deuteronomy 6:5-6). Here, the “words” refer to the Ten Commandments, which are to be deeply embedded in one’s heart, sustained by the power of love and belief. However, in the civilizations of Egypt and ancient Sumer, an inner devotion to the gods, though crucial, was deemed insufficient. Closer communion with the deities required specific actions guided by the principles of magical science. This meant that an individual’s thoughts and feelings were believed to be influenced by external factors: the architectural design of the space they occupied, the color of the walls, their attire and ornaments, adherence to purification rituals, and the utterance of precise spells. Thus, human emotions and thoughts were considered to be significantly shaped by the external world, from the alignment of the stars to the very materials one interacted with. This comprehensive view of magical science underpinned the construction of Temples, highlighting their vital function and role in these ancient societies.

The sociocultural order and even the natural order were believed to be sustained by the existence and functioning of the Temples, a concept understood in two primary ways. Physically and socially, Temples were centers of writing, education, and legal system development; they were the hubs from which technological advancements that enhanced agriculture and trade were disseminated. On a spiritual and energetic level, the rituals performed in Temples were thought to ensure the daily rising of the sun and the timely arrival of rain, facilitating a flow of prosperity into the world. This energy was believed to inspire writers, musicians, and to support mothers in raising their children and fathers in their efforts to provide for their families. Without the Temples, it was feared that chaos would reign, with humanity succumbing to conflict, erratic weather conditions, and widespread afflictions.

The ancients believed that the world underwent two acts of creation: initially, it was formed in its physical essence, and subsequently, it was re-created magically by the gods to make it hospitable for human life. This second act of creation coincided with the dawn of culture and history, marked by the emergence of the gods through their Temples, which imbued the material world with spiritual energies. This process of re-creation, occurring within the Temples, is seen as an ongoing phenomenon, perpetually renewed. Constructing a Temple was, thus, an effort to establish a space where this act of re-creation could be ritualistically repeated. Temples symbolized and instituted a new world order; they were physically and conceptually delineated from the surrounding chaos by distinct markers such as walls and embankments. Built on magical principles, they served as a microcosm of the cosmos, mapping the heavens and embodying the divine blueprint. The aspiration was that these divinely mandated structures would house the gods themselves, thereby securing prosperity, blessings, and favor for humanity and the earth. To forge a connection with the divine presence within the Temples, people were encouraged to visit them, particularly during specific events, to receive empowerment, always remembering to bring offerings or sacrifices.

The Temple in Megiddo

One of the earliest significant Temples constructed globally is located in Megiddo, in northern Israel. Today, Tel Megiddo stands as a large archaeological mound recognized as a World Heritage site. Inhabited from as early as 9,000 years ago, it emerged as one of the world’s initial cities by the close of the 4th millennium BC. During this nascent phase of urban development, formidable walls, palatial structures, streets, residential buildings, granaries, and Temples were erected.

Discovering such a grand Temple in Israel, predating the Temple in Jerusalem by millennia, particularly one that belonged to the Canaanites, is indeed satisfying. It’s often remarked that those who haven’t seen Herod’s Temple have missed witnessing a magnificent structure, yet the ancient Temple at Megiddo appears to have been equally majestic. While the names of the deities venerated in Megiddo at that time remain unknown, the Canaanites worshipped a god named “El,” which intriguingly is the same name used for the Hebrew God. This suggests that Hebrew spiritual traditions are deeply rooted in a historical continuum that starts with the dawn of thoughtful humanity in prehistory, evolves through the Goddess cultures of the Neolithic period, is enriched by the magical traditions of Egypt, Sumer, and Babylon, and finally blossoms in the worship practices and mythologies of the Semitic Canaanites.

East of the ancient Temple at Megiddo, archaeologists uncovered a courtyard paved with basalt stones. Notably, some of these pavements bear drawings. Among them, geometric patterns like grids or parallel lines are common, but several feature human figures: one depicts a lion standing dominantly before a man, another shows a man playing a harp beneath the moon, and yet another portrays people walking under a star. These illustrations have been interpreted by some as symbolic representations of celestial bodies—the sun, moon, and the planet Venus, aligning with the imagery of secondary Mesopotamian deities. Within the Temple, there’s a pedestal where it is believed a statue of the god was once placed, positioned to catch the first sunlight at dawn, a design reminiscent of certain Egyptian Temples.

The first key aspect I wish to highlight regarding ancient Temples, including the Temple in Megiddo, is their representation or symbolic association with the sky, primarily the sun. In prehistoric times, spiritual reverence for the sun was embodied in the orientations of megalithic structures and stone circles. This connection has evolved in Temples through various means: their alignment with celestial bodies and the sun’s position at specific times of the year, interplays of light and shadow within the edifice, sacred architectural designs and symbols linked to the sun (particularly concerning its temporal aspect), and the use of colors and materials such as gold. This concept of the Temple as a microcosmic representation of the heavens is also evident in the Temple in Jerusalem.

The second point I aim to underline is that the Temple at Megiddo, alongside numerous Temples from antiquity, embodies or symbolizes the earth, its structure, and intrinsic laws. This connection is manifested through the incorporation of stones, crystals, metals, wood, plants, animals, and various elements of the natural world within the Temple’s construction. The link to the earth is further depicted through water basins, fireplaces, geometric design elements, the practice of animal sacrifices and offerings, and notably, the Temple’s orientation towards significant landmarks or cardinal directions. Specifically, for the Temple in Megiddo, this orientation includes the southern peak of Carmel – the Horn of Carmel (Mukhraka) on one side, and the summit of Mount Tabor on the other, integrating the physical landscape into its sacred symbolism.

In ancient cultures, it was commonly held that certain places on Earth possessed special energy due to the presence of gods, often marked by unique geographical and topographical characteristics. Sacred sites typically had a dual focus: celestial, aligning with the stars, sun, and moon, and terrestrial, pointing towards significant natural landmarks like mountains or other energetically charged locations. Further investigation into this subject reveals that most, if not all, sacred sites from the Neolithic period onward were selected for their dual orientation towards both the heavens and the Earth. While this might not have been the sole criterion, for a site to be considered sacred, it needed to align with celestial bodies, particularly the sun’s positions during equinoxes and solstices, and terrestrial features like prominent mountains, distinct rock formations, valleys, and riverbeds. This aspect of sacred geography is often overlooked in academic research. For instance, Tom Paradise from the University of Arkansas presented a compelling study demonstrating that all significant monuments in Petra (totaling over 800) are oriented towards both the sunrise and sunset on specific days of the year and prominent local mountains, such as Mount Aaron or Jabel Biara.

The Temple in Megiddo serves as a prime example of this dual orientation towards both the heavens and the Earth, which is a key reason for its specific location. Surrounding this temple, a city developed that housed around 6,000 inhabitants, suggesting that the temple’s grandeur and significance attracted not merely local worshippers but also people from across the northern region who made pilgrimages there at specific times. This temple, however, fell into abandonment and ruin following the enigmatic collapse of urban centers in the Land of Israel around the 24th century BC, at which point Megiddo was deserted by its original inhabitants.

Temples in Sumer

The earliest significant Temples globally were constructed in Sumer, with subsequent developments in the Levant (Canaan) and Egypt. Mircea Eliade, in his analysis, refers to a Sumerian myth which narrates that after humanity’s creation, a deity established five cities. These cities were built in pristine locations, each given a name and designated as worship centers. Following this divine act of urban foundation, the gods entrusted rulers with the architectural designs for both cities and Temples. According to the myth, King Godea experiences a dream in which Queen Nidba presents him with a tablet inscribed with the names of auspicious stars. Additionally, he envisions a god unveiling the blueprint of a Temple. This narrative suggests that the conceptual models for both the Temple and the city are “transcendent,” pre-existing in the celestial realm before their earthly construction.

According to Sumerian texts, deities descended from the stars and collaborated with humans to construct cities and Temples on Earth, mirroring the celestial realm. These structures were aligned with various constellations, effectively serving as earthly “replicas” of the heavens. This principle is notably embodied in the design of the ziggurats, the iconic Mesopotamian step pyramids. Each of the ziggurat’s seven tiers corresponded to one of the seven celestial bodies visible to the naked eye: the Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn. The largest and earliest ziggurat, erected in Uruk, notably featured a sanctuary at its summit dedicated to Anu, the sky god, reinforcing the connection between architectural innovation and divine inspiration.

Similar to the concept surrounding the Temple in Jerusalem, it was believed that every Temple on Earth mirrored a divine counterpart in the heavens—a celestial Temple. The deities venerated within these Temples embodied abstract principles and celestial entities that predated the construction of the Temples themselves. These gods were invoked and drawn to their earthly abodes through the magical rites performed by priests. Upon crafting a deity’s statue, it underwent a consecration ritual known as “washing the mouth.” This ceremony was thought to breathe life into the statue, transforming it into a living embodiment of the deity. Subsequently, the animated statue was enshrined within the Temple’s innermost sanctuary, the Holy of Holies, symbolizing the permanent divine presence within the Temple through these living statues.

Temples were serviced by a select cadre of priests and priestesses, who adhered to a meticulous daily regimen centered around the care of the deities’ statues. Their routine commenced with the ritual bathing, clothing, and feeding of these divine effigies. Offerings placed before the gods included tables laden with flowers, food, drink, incense, and pure water. The dietary offerings typically comprised bread, cakes, and an assortment of meats. While it was believed that the gods themselves consumed these offerings, in reality, it was the priests and priestesses who partook of the gods’ sustenance.

The “Kalu” priests were entrusted with the task of music and singing, aimed at placating the hearts of the gods. This sacred activity involved hymns and prayers, accompanied by a variety of musical instruments, with the drum (notably, the Lilissu Drum) being particularly significant. Musicians entered into a form of apprenticeship that spanned three years, and achieving a higher priestly status required further prolonged periods of study and practice. Currently, some researchers claim to have successfully reconstructed ancient Mesopotamian Temple music and singing, an impressive accomplishment that ignites hope for the future revival of Levite music and singing in the Jewish Temple.

The Sumerian term for Temple, “Higel,” is believed to be the etymological precursor to the Hebrew word “Hekhal,” meaning “Temple.” Worship practices included various forms of sacrifices, among them were those intended for exchange—a key concept in Mesopotamian religion signifying the transfer of elements from the sacrificer to the recipient, such as sins—and others aimed at pacification and purification. A comparison can be drawn between the types of sacrifices in Sumerian Temples and the sacrifices known as Olah, Shelemim, and Hashem, which were conducted in the Temple in Jerusalem.

A critical facet of Mesopotamian temples and their religious practices was the art of prophesying the future. This was achieved through traditional divination methods, such as hepatoscopy (liver watching), and more “scientific” approaches, including the observation of celestial bodies, which laid the groundwork for the development of astrology. A specific cadre of priests, known as the “Baru,” specialized in prophecy and dream interpretation. They provided counsel to the king, maintained the calendar, and monitored the phases of the moon and the movements of the stars. Temples featured a designated dreaming chamber where either “ordinary” individuals could sleep to receive divine messages in dreams, or a priest would dream on their behalf. Beyond these spiritual functions, temples also served as centers for healing, education, writing, legal matters, and the administrative affairs of the kingdom.

The Sumerian Kingdom saw periods of existence up until the 18th century BC, yet the Sumerian religious practices and temple-building traditions persisted well into the 6th century BC. This enduring legacy was due to the Mesopotamian kingdoms that succeeded Sumer—Akkad, Babylon, and Assyria—embracing Sumerian religious customs and even adopting Sumerian as their liturgical language. The grand temples of ancient Sumerian cities like Ur or Uruk remained influential, and the temples subsequently constructed, such as the Temple of Marduk in Babylon or the Temple of Ashur in Nineveh, bore resemblance in design and function to their Sumerian predecessors.

Ancient Egyptian Temples

Jewish texts often remark that those who haven’t seen Herod’s Temple have missed witnessing true architectural beauty. However, the reality is that Egypt boasted Temples that were far more grand, beautiful, and expansive. Unlike Herod’s Temple, of which nothing remains today, many of Egypt’s Temples still stand as they did millennia ago, seemingly untouched by time. My own experiences visiting these sites have left indelible impressions. The Karnak Temple, particularly its Hall of Columns, part of the largest temple complex in the ancient world, creates an awe-inspiring sense of scale, making visitors feel like grasshoppers in the grass or birds in a vast forest. There truly is no place like it anywhere else. My visit to the Temple of Horus in Edfu was similarly impactful; despite the throngs of tourists, it evoked a spiritual connection akin to what one might feel in the Temple in Jerusalem. The structure’s remarkable preservation gives the sense that its sanctity persists. Equally memorable was my first visit to the Temple of Seti I in Abydos, where the reliefs seem to animate the gods into life, and the sacred dances observed in the Temple of Luxor. Each visit to Egypt’s Temples feels like a homecoming after thousands of years, to a realm surpassing our present in splendor.

Egyptian civilization spanned over 3,000 years, beginning around 3200 BC with King Menes, who is credited with unifying Egypt, and concluding with the reign of Cleopatra, the last of the Ptolemaic rulers, in 30 BC. Throughout this extensive period, Egypt was revered as a global epicenter of magic and knowledge, with some even arguing it should be acknowledged as the cradle of civilization. Moreover, it was among the most profoundly religious cultures ever to exist. Despite contemporary monotheistic religions often portraying Egypt as a bastion of materialism, the reality is that the ancient Egyptian religion was morally, spiritually, and philosophically as rich and complex as any that exist today.

The Egyptians held the belief that alongside the physical realm, there existed spiritual dimensions; to the physical body of a human were linked spiritual counterparts. They viewed the material world as infused with spiritual principles and entities. These spiritual facets of existence were embodied by the gods. At their most basic, these deities appeared animalistic, yet on a more profound level, they symbolized cosmic principles known as “Netru.” The universe operated under a cosmic order termed “Maat,” and humans played a crucial role in upholding this order. This was achieved through magical operations conducted within Temples, which were specifically constructed for such purposes.

The Temples in ancient Egypt functioned akin to miniature cities, inhabited or frequented by priests, prophets, musicians, magicians, scribes, and administrators. During the New Kingdom period, the Pharaoh served as the chief priest in the Temple of Amon at Karnak. From a young age, he was immersed in the Temple environment, receiving his education and training at the nearby Luxor Temple.

Temples were built with distinct purposes: those associated with life were erected to honor the gods, channel divine energies to Earth, reinforce faith, and uphold social order. Conversely, mortuary Temples, often located on the Nile’s west bank, were dedicated to death rituals. The concept of the afterlife was a central element of the ancient Egyptian belief system, paradoxically contributing to their vibrant and joyful outlook on life.

The architectural design of most ancient Egyptian Temples followed a recurring motif, which later influenced the construction of Phoenician Temples and the Temple in Jerusalem. This layout resembled a Russian “babushka” doll, characterized by nested sections, where the most sacred and innermost part was also the smallest. Approaching from the exterior, one would need to traverse several thresholds, each representing a step up the ladder of sacredness. This progression began with a wall and gate demarcating the orderly divine space within from the external chaos, leading through various halls and courtyards towards the sanctuary. Symbolically, the Temple embodied the act of Creation, with its holiest segment—the Holy of Holies—representing the emergence of the first land from the primal waters, thus instituting divine order. Concurrently, the Temples also mirrored the human body. This dual representation of cosmic creation and the human form guided the design of the various Temples and their components in Egypt.

The Egyptian Temple’s purpose was to aid in the sanctification of both mankind and the Earth, upholding the original act of Creation through ongoing secondary creation within the axis mundi, the world’s center. This sacred locus is believed to be the site of the initial act of Creation, the Omphalos. Accordingly, the construction of Temples had to adhere to a divine blueprint and be executed in a specific manner [1].. The next chapter will explore the various segments of the Egyptian Temple and their meanings, offering insights into the archetypal sacred elements found in ancient Temples, including the Jewish Temple.

Components of the Egyptian Temple:

The Egyptian Temple typically featured a comprehensive layout, comprising several key components within a walled enclosure, accessed via an avenue lined with sphinxes. At the Temple’s entrance stood two towering pylons, often flanked by pairs of statues or obelisks. Leading from this grand entrance was an open courtyard housing an altar. Beyond the courtyard, authorized individuals could enter a large hall supported by columns, followed by a succession of additional courtyards and pillared halls. Culminating this architectural sequence was the Holy of Holies, the most sacred space within the Temple, where the deity’s statue was enshrined.

In summary, the essential parts of the Temple included:

Wall

An Egyptian Temple was typically enclosed by a mud-brick wall, occasionally up to ten meters thick. This wall served to energetically and symbolically shield the Temple, representing the divide between external chaos and internal order. Some of the Temple walls in Egypt were distinctively designed with convex and concave sections, forming a wavy pattern of depressions and protrusions. Such architecture symbolized the chaotic waters, with the Temple representing the primordial mound emerging from these waters.

Avenue

Upon arriving at the Egyptian Temple, pilgrims were greeted by an avenue of sphinxes leading to its entrance. These sphinxes varied in form, featuring ram’s heads, lion’s heads, or even human heads. Occasionally, statues of men or gods were placed between the sphinxes’ paws. Serving as both energetic guardians and symbolic representations of the Temple, the sphinxes conveyed its character. Often, the avenue extended from the river or a water channel to the Temple, with some paths being paved and, in the ancient Kingdom, even covered with a roof at times.

Pylons

Before stepping into the courtyard, individuals had to navigate between two towering structures known as pylons. These pylons served as transitional elements between the external chaotic realm and the internal sacred and orderly realm, possessing significant magical and energetic significance. Typically adorned with battle scenes, a popular depiction was Pharaoh triumphing over a vanquished foe, symbolizing the victory of light over darkness, good over evil, and cosmic order over chaos.

The pylons harbored a secret: they were constructed in the shape of the Egyptian hieroglyph representing the word “horizon.” The sun, shining above them, spiritually illuminated the inner Temple. Usually, the height of the entrance gate between the two pylons was half the height of the pylon itself. Symbolically, the two pylons represented the two hills from which the sun ascends, often featuring wooden poles with immense flags affixed atop them. Beyond the pylons lay the inner courtyard. Occasionally, pylons were not only positioned at the entrance to the Temple complex but also between its various sections or courtyards.

Obelisks

Flanking the Temple gate or its inner section, often positioned before the pylons, were two obelisks crowned with pyramidions atop. These pyramidions would gleam with the first light of dawn, symbolizing the benevolent essence of the sun’s rays. Egyptians held the belief that obelisks were solidified sunlight, housing the presence of the gods within. Consequently, obelisks were meticulously carved from a single block of granite, occasionally adorned with a metal (typically gold) covering on the pyramidion.

Courtyard

The courtyard within the Egyptian Temple held significant importance, often featuring multiple courtyards. If likened to the human body, each courtyard symbolized a different aspect, represented by distinct statues. Just beyond the initial pylons lay the primary courtyard. This space facilitated interactions between Temple Priests and the general populace, hosting receptions for various offerings, sacrifices, and requests. It served as a hub for healing, counseling, and more. Positioned centrally within this expansive paved area, slightly off its main axis, stood an Altar for Sacrifices, reminiscent of the heart’s placement in the human body. Surrounding the courtyard were chambers, flanked by porticos with columns, leading to the hypostyle hall.

Hypostyle hall

Following the open courtyard, one traversed into the enigmatic realm of the hypostyle hall, typically situated at the heart of the Egyptian Temple (though sometimes preceded by a series of courtyards and halls). This grand hall, often the largest, symbolized the world in its primordial state, preceding the act of Creation. Adorned with columns of varying styles, featuring engravings and carvings depicting kings and priests engaged in religious rituals, the hall sparked diverse interpretations. Some suggest the columns represented the pillars upholding the sky, while others propose they symbolized the flora within the primordial waters’ marsh, from which the first island emerged, signified by the Holy of Holies. Notably, depictions within the temple’s outer regions, like the courtyard, portray the king fully clothed, whereas within the hypostyle hall, he appears half-naked, draped only in a waistcloth—a symbolism indicative of the heightened sacredness as one delves deeper into the temple’s sanctum.

Doors

Wooden doors connecting the various halls within the Egyptian Temple were typically adorned with metal coverings, ranging from copper, bronze, and silver to gold and electrum. Notably, the purity of the metal increased as one advanced deeper into the temple’s inner sanctum. These doors featured depictions of the king engaged in purifying rituals or other relevant actions pertaining to the adjoining hall. Symbolically, the doors represented thresholds, marking the transition into different realms or states. The doorstep held significant importance in this transitional process, with the act of opening the door likened to unlocking the gates of heaven.

Altar of offerings

One of the chambers preceding the Holy of Holies served as a worship space housing an altar for offerings and burning incense. Occasionally, this altar was positioned within the Holy of Holies itself. Often, the altar took the form of a square block of stone, crafted from materials such as basalt or black granite. Depicted on the inscriptions adorning these altars, the king is typically shown kneeling before the deity, presenting offerings and burning incense, while the accompanying text suggests divine reciprocation. This altar of offering complemented the sacrificial altar situated within the temple courtyard.

Holy of Holies

The Holy of Holies served as the focal point of the Egyptian Temple, embodying a relatively small chamber constructed of granite, symbolizing the element of fire—distinct from the other halls, which were typically crafted from materials such as limestone and sandstone. Diverging from the 2:1 proportions observed in other chambers, the Holy of Holies adhered to the golden ratio (1.618). Symbolically, this sacred space represented both the emergence of the first island from primordial chaotic waters and the celestial realm where the sun rises. Access to this sanctum was restricted to the high priest alone; any unauthorized entry rendered the temple impure, necessitating re-consecration through magical rituals and purification conducted by the priests.

Often dedicated to the temple’s primary deity, the Holy of Holies sometimes housed additional sanctuaries dedicated to other gods, either associated with the temple’s primary deity or in some form of relationship with them. An exemplary instance of such a temple layout is exemplified in the Temple of Seti I in Abydos, featuring seven sacred Holy of Holies.

The Ark (Boat) of God

Typically housed within the Holy of Holies was a small ark, often referred to as a boat, containing a statue of the deity. Crafted from wood and plated with gold, both the ark and the statue within it were usually adorned with lapis lazuli for hair and various gemstones for eyes, reflecting the specific characteristics of the deity. However, in the case of a moon deity, the statue and ark were silver-plated instead.

The deity’s ark sometimes ventured outside the temple, occasionally mounted on a tall stand or carried upon the shoulders of priests using long poles. Often featured in religious processions, the movements of the ark were interpreted as prophetic signs. It was believed to possess the power to influence and guide the priests carrying it, exerting control over their actions according to its will.

Hearing ear room

The Holy of Holies allowed entry from only one direction, requiring passage through all the halls and courtyards of the temple. However, the gods had an alternative ingress and egress through a concealed door located at the rear of the Holy of Holies. Behind this door sometimes lay a small chamber known as the “hearing ear room.” Within this space resided either another statue of the deity or simply a representation of the deity’s ears, serving as a conduit for the common people to address their requests and prayers. Positioned within a niche at the back of the temple, this arrangement bypassed the conventional approach to the sacred. The hearing ear room varied in form; it could be either a recess in the wall or an actual chamber with a priest stationed behind it, answering on behalf of the deity. The predominant prayer offered in these rooms typically pertained to health and recovery from illness.

Secondary structures

Adjacent to the primary structures of the Egyptian Temple, there were often additional buildings. One of these was the house of birth, associated with the mysterious and miraculous births of the gods, as well as the divine birth of the Pharaoh, which likely occurred within its walls. Another building was a hospital known as a sanatorium, where individuals sought healing through a combination of magical practices and practical medical care. One of the most intriguing methods of healing involved dreaming; patients would be instructed to sleep in a designated area within the temple and receive guidance in their dreams to aid in their recovery.

Most temples featured a sacred lake as part of their complex, serving both practical and symbolic purposes. While it functioned practically as a site for priests to bathe and purify themselves before entering the Holy of Holies, its greater significance lay in its symbolic representation of the primordial waters. Alongside the sacred lake, temples often housed gardens adorned with sacred trees of diverse varieties, further enriching the spiritual ambiance of the temple grounds.

The “House of Life” stood out as one of the most enigmatic and significant structure within the Egyptian Temple system. It functioned as the ancient Egyptian equivalent of a university, where magic was both taught and practiced, and where sacred texts, including the esteemed books of Thoth, the God of knowledge and magic, were kept and studied. Egyptian scribes played a crucial role in the House of Life, serving as its custodians. It served as the esoteric core of the temple, preserving the secrets of ancient Egypt across various domains such as astrology, medicine, worship, architecture, and sacred art. The priests of the House of Life were deeply involved in a range of activities including supervision, guidance, teaching, counseling, healing, and the embellishment of the temple. They were tasked with imbuing the temple with energy through magical operations, ensuring its sanctity and preservation.

Connection between the different parts of the Temple

The various components of the Egyptian Temple were not isolated entities but rather interconnected elements forming a complex system. This system served to embody the principles governing the universe and the process of Creation, as well as reflecting the structure of the human body and its spiritual aspects. The concept of macrocosm and microcosm prevailed, with each mirroring and deriving from the other.

Consequently, there existed a parallelism between the different segments of the Temple and both the various facets of the world, as perceived by the ancients, and the different aspects of the human body. For instance, the researcher Schwaller de Lubicz illustrated that in the Luxor Temple, the Holy of Holies symbolized the head, while the pylons represented the feet, and so forth.

[1] In addition to this, the rituals and worship conducted within the temples, along with the annual celebrations, played a crucial role in activating the yearly reenactment of the earth’s rejuvenation following the flooding of the Nile and the emergence of new vegetation.