Ain Dara

Ain Dara Temple

Solomon Temple - Ain Dara

ϕ - Golden ratio

Ain Dara

The Holy Buddha Feet


Abydos (Abjou) - The Osireion

Lockyer called Abydos 'One of the holiest places in Egypt from the very earliest of times'

Plano Osireion

The Osirion was originally built at a considerably lower level than the foundations of the temple of Seti, who ruled from 1294 - 1279 BC.

Abydos has revealed itself to be one of the most important archaeological sites in Egypt. It is the site of the pre-dynastic royal graveyard, which has revealed some interesting links with Sumeria; and of the Osireion, an enigmatic underground chamber connected to the Nile, fashioned from enormous blocks the style of which is comparable only with that seen at the Valley temple, Giza. The temple of the Sixth Dynasty Seti I was later built over this site, which assuredly dates from an earlier time.

The Temple of Seti I, 1307-1291 BC (The 'House of a Million Years')

(The house of millions of years) – Considered to have been built towards the end of Seti’s reign.

The entrance to the Temple of Seti I

The temple of Seti I contains the famous Abydos 'King-List'.

The list of 120 Gods of Ancient Egypt and the ‘king list’, on the walls.

The list of 120 Gods of Ancient Egypt and the ‘king list’, on the walls.

The Temple of Seti I is said to be aligned in the same way as ‘The way of the dead’ at Teotihuacán, east of due north.

The Temple of Seti I was built long after the Osireion:

It is said that Seti I was directed to build at this location and that he turned the temple when he found the Osireion, but the alignment between the two temples makes it is more likely that he was aware of the presence of the Osireion when he began to build his temple.

The Osireion (Strabo's Well, The Fountain of Abydos)

The water in the temple is an indication of the level of the Nile approx' 6.5 miles away. It measures approximately 20 x 30m, is 50ft lower and is made of a clearly different construction style to that of the temple of Seti I (Sixth Dynasty) above. The water level insde the temple is attached to the water table.

As Seti-I began the search for a location for his Temple, he  was lead to a location north of Luxor in the bend of the River Nile. There he began to dig the foundation for his Temple. What he discovered was the Osireion, or the ancient temple of Osiris. Whether he actually knew that the Osireion was there, perhaps we will never know, but upon finding this ancient temple in the path of his new temple, he turned his new temple to the left. It is the only temple in Egypt that makes an 'L' turn.

The Osireion is aligned with the temple of Seti I, above...

The area is constructed of blocks up to 25 ft long. Almost flush with the water table and therefore the Nile, it is likely it was always part filled with water, leaving a central plinth protruding like an island in the centre. The walls surrounding the building are 20 ft thick, red sandstone. The chamber is surrounded by a ‘moat’ with ‘cells’ coming off it, six to the east, six to the west, two to the south and three to the north. The whole structure was enclosed within an outer wall of limestone.

The stairs can be used as an indication of scale.

The roof has collapsed, but compare the upper masonry with the lower.

17 Cubicles surround the central area.

The perfect pillar... (note the water-line)

Made of 'rose-coloured Aswan granite', the ten central columns each measure 2.096m² (5)  and 4.19²m high (5).
Note: states that they are 2.6m², while says 2.4m² x just over 3.5m high)
The dimensions of each stone can therefore be estimated at between (2.096 x 2.096 x 4.16 = 18.4m³), and (2.5 x 2.5 x 3.5 = 21.87m³)

Using the average density of granite at 2.7g/cm: we arrive at an estimated weight of between 49.68 tons and 59 tons.

Some examples of the Various 'Mortice and Tennon' joins used in the construction.

The entrance to the rear ante-chamber with its spectacular lintel...

This structure shows significant architectural differences to the temple above and is believed to be far older. It shows several similarities to the ‘Valley Temple’ at Ghiza (21), which is also recognised as an early-dynasty structure. In relation to this issue, it is perhaps significant that the temple Osireion is dedicated to Osiris, while the 'Valley temple' at Giza is associated to Isis.


and behind which, is an even more spectacular stone tunnel/arch...

Annual Report from the Smithsonian Institute, 1914, pp. 579-585.

Excavations at Abydoss: Naville, Edouard. (Extract)

'There is no longer any doubt, then, that we have discovered what Strabo calls  the well or the fountain of Abydos. He spoke of it as being near the temple, at a great depth, and remarkable for some corridors whose ceilings were formed of enormous monolithic blocks. That is exactly what we have found.

These cells were 17 in number, 6 on each of the long side. There was one in the middle of the wall at the back; in passing through it one came in the rear to the large hall which was the tomb of Osiris. A careful study of the sculptures confirmed the opinion that this was a funeral hall where the remains of the god were expected to be found. but this hall did not form part of the original edifice. It must have been constructed underground when Seti I built the temple of the god. The tomb of Osiris was very near the great reservoir. Nothing revealed its presence; the entrance to it was exactly like that to all the other cells, the back of it being walled up after they had dug through it...

...We have as yet no certain indications of the date of the construction; but the style, the size of the materials, the complete absence of all ornamentation, all indicate very great antiquity. Up to present time what is called the temple of the Sphinx at Gizeh has always been considered one of the most ancient edifices of Egypt. It is contemporaneous with the pyramid of Chefren...

'The reservoir of Abydos being of a similar composition, but of much larger materials, is of a still more archaic character, and i would not be surprised if this were the most ancient structure in Egypt'

Myth and Legend

It is said that a catfish swallowed the phallus of Osiris when he was cut into pieces by Seth. The Osireion is traditionally known as it's final resting place. In reverence of this myth, catfish are left in the water to this day, as the photo on the right demonstrates, taken at the Osireion in 2003.

The layer of water in the Osireion is reminiscent of the 'Holy wells' or 'Well shrines' of pagan Britain which were noted for their healing properties, and in many cases were popular places of pilgrimage. The picture (left), is an old print of St. Triduana's reliquary chapel (well-shrine) in Edinburgh.


Sir N. Lockyer says this on the subject: 'The orientations given by different authors are so conflicting that no certainty can be claimed, but it is possible that at Abydoss one of the mounds is not far from the amplitude shown in the tables for the sun in the Nile valley at sunset at eh summer-solstice'.

Old Images of the Osireion.

The Osireion and the Valley Temple

It has been suggested that the Osireion and the Valley temple at Giza are contemporary structures. There are several factors which indicate that this may be the case, which would make the Osireion a 4th dynasty structure. We know that the temple of Seti I was built in the 6th Dynasty (4th Dynasty (2,613–2,498 BC),  6th Dynasty (2345–2181 BC) (7)). only a matter of a hundred years later, and in a completely different style of architecture. It is worth exploring the idea that the Osireion and the Valley temple might at least share a common theme in construction.

  • The two buildings (Osireion and Valley Temple) are clearly similar in design and appearance.


Both structures were made from large, unadorned and lintelled pillars. Two rows running along the length with five pillars in each, creating a central chamber. Both structures were covered over, and both were associated with the Nile. The Osireion has 17 chambers running along the walls while the Valley Temple has 17 sockets in the floor for statues. Naville, who excavated the site in 1913-14, immediately recognised the similarities between Khafre's Valley Temple at Giza and the Osireion, and concluded that they were of the same Old Kingdom era.

  • Both Giza and the Osireion show the same specific masonry technique.

The same 'manoeuvring protuberances' were left on the otherwise finished blocks. These are the only two known examples of this technique in early dynastic structures.


The math of the Pharohs

R.A. Schwaller De Lubicz

Consciousness- through the natural principles of number. Scwaller de lubicz unlocks the origins of Pharaohnic thinking in the early sciences and builders of the Egyptian civilization. Here we dive deep into number theory and how nature revels her secrets to man. One is the only transcendental number......from the book, The Temple of Man.......The electric universe model.


Megaron Floor Plans

Megaron floor plans

Characteristics of a Megaron

Mycenaean megaron

A Megaron or “great room” consists of (going left to right in the above drawing): a front porch with two columns, an ante-chamber just inside, and then are large main room with four columns around a central fire pit (the domos, or throne room).


Palace of Nestor at Pylos

  • The Palace of Nestor is the primary structure identified with that of Mycenaean-era Pylos.  It was a two-storey building with store rooms, workshops, baths, light wells, reception rooms and a sewage system. The site is the best preserved Mycenaean Greek palace discovered.
  • had over 105 ground room floors
  • During excavation in 1939 around 1,000 Linear B tablets were identified.
  • The settlement had been long occupied with most artifacts discovered dating from 1300 BCE. The palace complex was destroyed by fire around 1200 BCE.
  • best preserved palace of the period



The Megaron at Pylos


Palace of Tiryns at Argolis

  • Argolis region, Peloponnese, Greece
  • 1400-1200 BCE
  • Referenced by Homer, who claims that according to ancient traditions the massive walls were built by cyclopes.
  • According to Herodotus, when Cleomenis I of Spart defeated the Argives, their slaves occupied Tiryns for many years.  Herodotus also mentions that Tiryns took part in the Battle of Platea in 480 BC with 400 hoplites.


The Megaron at the Palace of Tiryns


Evolution of the Greek Architecture and the Megaron

Floor Planwest wing of the white house: (resembles Megaron and Mycenaean layout)

The architectural plan for Solomon’s Temple harks back ultimately to the megaron-style building of southeastern Europe, Thessaly and Anatolia in the third millennium B.C. (above). A megaron is a single long-room residence, the long walls of which protrude in front, creating an open portico. From Anatolia, the basic design spread to Syria in the second millennium in an elaborated plan and then to Canaan.

The Canaanite long-room temple began appearing as early as the second millennium B.C.-with several interesting variations. The temple at Hazor in upper Galilee consisted of a single room without an entrance porch. The temple at Tell Musa had a more classic design, consisting of a single room and a portico complete with two pillars.


Solomon Temple

For certain Solomon’s Temple displays sexual symbolism in quite specific ways, but not in the manner bible scholars imagine. According to them, the twelve oxen that supported Solomon’s enormous Sea of Bronze were fertility bulls, and the two bronze pillars named Jachin and Boaz were twin phalli (male sex organs), something they have been alleging for decades in their ponderous biblical commentaries. And while they are partially correct – there is sexual symbolism – they are also amiss in key ways.

It might be asked: Why would the Temple involve sex? – and the short answer is 1) because it displays a definite Edenic theme in its decorations and architecture and 2)  Eden itself was a place of fertility, displaying the Creator’s powers to produce all manner of life in abundance and 3) the land of Israel, the Promised Land, is biblically presented as the new Eden. And finally and more importantly, 4) the Divine plan for mankind’s spiritual redemp-tion is portrayed through the human birthing process, and since this process involves sex, the Temple portrays spiritual redemption in human sexual terms.

There is no need to explain each point. Let us, instead, see how sexual symbolism appears in the Temple’s design. Forget notions about pagan fertility rites and sacred prostitutes associated with pagan temples. The Temple design includes human procreation, true, but pagan rituals have little to do with it. Instead, the symbolism appears as an ingenious, covert architectural diagram whose demystification was possibly reserved for us and our time.


An Architectural Puzzle

Bible students have long known that there are some features of the Temple’s description that appear contradictory or at least puzzling, and perhaps the most well known concerns the  true height of the Temple’s porch (Heb., ulam, also rendered as hall, portico or vestibule). Was it 30 cubits high or 120, as recorded in II Chronicles 3:4?  To appreciate this puzzle and how  it relates to the Temple’s sexual symbolism, compare the two temples at right. The First is  King Solomon’s (circa 950-586 BC), and the Second (circa 20 BC – AD 70) is King Herod’s. The porch of Herod’s Temple was 100 cubits high – much higher than Solomon’s – in an attempt at reaching the soaring 120 cubit height recorded II Chronicles 3:4. But was Herod’s design a wise move or a colossal error? See First Temple vs. Second Temple on this website.

II Chronicles 3:4 has given scholars headaches for centuries because it cannot be easily reconciled with First Kings 6:2 where the interior height of the holy house (Holy place and Holy of Holies combined ) is recorded as 30 cubits. Only II Chronicles gives us the specific height of the porch, First Kings never does. Why is this important? Because II Chronicles 3:4 is the master key to understanding the Temple’s hidden sexual symbolism, as I will  demonstrate shortly. Here is how bible commentators deal with this odd verse:

1) The verse is simply ignored. This is a wonderful way of  “solving”  bible difficulties!
2) The chronicler was exaggerating the porch’s height to inflate the Jewish national ego, some say.
3) A scribal error occurred. A scribe intended writing 20 cubits but wrote 120 instead.
4) Or maybe the porch truly was 120 cubits high, after all.

The first two points merit no comment. As for point three, most bibles, whether distributed by Jewish or Christian publishing houses, retain the Masoretic text with its 120 cubit height for the porch. However, not too long ago the New International Version (NIV) broke with this tradition and now gives the height as 20 cubits. Its footnote informs us that some Syriac and Septuagint manuscripts contain this smaller measure. This, of course, would make the porch 10 cubits shorter than the remainder of the Temple building. Pertaining to the last point (4), various scholars dismiss an 120 cubit porch saying that a) the porch is nowhere called a tower, but ulam, which signifies a porch, portico, hall, or vestibule; and b) an 120 cubit porch would probably be unsafe in a strong wind because of its narrow base. Is point three adopted by the NIV bible the most logical, therefore? I think not.


Fertility and the Architectural Puzzle

The drawing below: This shows what Solomon’s Temple would look like with a building height of 30 cubits (I Kings 6:2)  and a porch of 120 (II Chronicles, 3:4). Not very appealing . No ancient or modern architect would want to lay claim to this miscreation, the porch is 90 cubits higher than the 30 cubit main structure (30 + 90 =120)!

The solution lies in the Temple’s symbolism of fertility. To portray this it was created as a miniature Garden of Eden, while simultaneously depicting key events in Israel’s history. In this way Solomon’s Temple had a universal aspect (Eden) and a particular one (Israel). It was built on Jewish soil, yet was meant as  a “house of prayer for all peoples” (Isaiah 56:7). Even Jesus recognizes this universal aspect in Mark 11:17; and in Isaiah 2:2 - 4 the prophet links the house of God (the Temple) with the name Jacob, Jerusalem, and a reference to all nations

Therefore, it should be no surprise that  Adam’s ‘deep sleep’ while Eve was being created (Genesis 2:21, 22) corresponds to Jacob’s sleep at Bethel (Solomon's Astonishing Temple Secrets). Jacob is the ‘Adam’ of the Jews. Adam was a father of the world, Jacob the father of the Israelites. Jacob was fleeing his brother’s wrath when he left for Mesopotamia, but he also had a second motive: to find a wife and start a family; and in the dream, the Lord assures him that he will have descendants whose number will be like the ‘dust of the earth,’ (28:14). Similarly, Adam is cast into a deep sleep,  presented with Eve and told to “be fruitful, multiply, fill the earth,” (1:28). Consequently, for both men – one  in the Garden and the other at Bethel –  their sleep is linked with their wives and raising a family, i.e., ‘building a house’. Adam builds the world, Jacob builds national Israel, both of which involve sex and fertility and make both men super-fathers.

Yet there is a spiritual aspect which is this: They were to produce children in  God’s “image and likeness,” which means God’s inward character,  otherwise Israel and/or the world becomes corrupt and irredeemable, as portrayed by Noah’s flood.


The Sexual Solution and its Meaning

The 120 cubit porch is the male genital organ, symbolizing  Jacob fathering national Israel, and its entrance – likely  without doors – is the woman’s vaginal opening, because Temple Man’s genitalia is androgynous, depicting both genders. The 120 cubits, therefore, signifies national Israel’s birth and also a ten-fold increase (10 x 12 tribes = 120). 

The Temple is also about the human birth process as an analogy to spiritual redemption, which itself   signifies being renewed or reborn. But here the emphasis is on the fulfillment of the promise made earlier to Abraham that his offspring would multiply as the stars of heaven, Genesis 15:5 – a promise that was passed unto Isaac, his only son by Sarah, and from Isaac to Jacob, who then left for Paddam - Aram to obtain that promise by becoming an assembly of peoples, 28:1-5.

This is what is being depicted here, the fulfillment of the Abrahamic promise – but through the Temple as Jacob’s body at Bethel where the pledge is repeated, but this time in a marvelous dream. 

Therefore, the 120 cubits are only  figurative, symbolizing begetting and increasing; but the 30 cubits are literal and apply to height of the entire building,, porch included. For more on the spiritual rebirthing being portrayed above, see the Portrayal and Ascension of the Immortal Soul or Spirit.


The Sexual Symbolism of  the Jachin and Boaz Pillars

While the twin bronze pillars named Jachin and Boaz are not phallic symbols as some bible scholars have claimed for decades, they do play a sexual role according to the symbolism of the Temple. But given their description in I Kings. 7:15-22, they were not “fire altars,”
as claimed in some Christian sources. Therefore, we may set aside this age-old notions made popular by Robert Smith and W.F. Albright. Maybe the pillars’ glossy capitals did catch the “first glint of the Jerusalem sunrise” but they still were not flaming cressets, fire altars, or giant torches lighting up the night, nor were their bowl shaped capitals ever filled with burning oil. The pillars, rather, portrayed two hybrid trees or plants

The drawing at left: Jachin and Boaz depict two identical large plants. The plant was a hybrid  creation whose
capital symbolized a giant water lily and its stem the trunk of a palm tree. The lily had a metallic netting or network upon which were suspended decorative pomegranates (7:20, 42). Some sources say that the Hebrew wording implies two bowls for each pillar (Tanach, Stone Edition, p.818). If so, the lower bowl  was inverted, representing the drooping leaves of a palm tree, but the top bowl depict- ing a budding lily cup was upright, as shown at left. The lily was the love flower of the Ancient Near East, and in this instance symbolizes God’s love for David and Solomon, the two Jewish kings who had the most to do with founding and establishing Israel as a kingdom and planning for and constructing the Temple. David means “beloved” and Solomon’s second name Jedidiah  (II Sam. 12:24, 25) ‘beloved of God’. Palm trees depict peace and prosperity, the mark of King Solomon’s reign. For a very different but complementary view see: Secrets of the Jachin-Boaz Pillars (explains why the pillars were given these particular personal names). This is new  information, well illustrated.

If the lily cup (the top bowl of the capital) symbolizes love, exactly how does this make Jachin and Boaz sex symbols? Observe Temple Manas Jacobsleeping at Bethel (large drawing above) that the capitals (red arrow) seem attached to the porch (the male genital organ); and further, they are high up on his legs. What else can they be except his testes?  Above right: TheTemple measurements and Temple Man show again why the capitals of the pillars are his testes; and this is also why the capitals had a netting or network with 200 pomegranates attached to them (I Kings 7:41, 42). The netting depicts the rough, textured skinof the scrotum, whilethe pomegranates’ copious seeds relate to male sperm . The pillars which are his legs, were only 18 cubits high with 5 cubit capitals*, 23 cubits total. (I Kings 7:15, Jeremiah 52:21). However, II Chronicles 3:15 records a height of 35 cubits for each pillar and 5 cubits for each capital for a total of 40 cubits. But again the Chronicler is writing symbolically, as should be obvious by now. At 23 cubits, the legs would be too short in proportion to the rest of Temple Man’s body.

The Measure of Temple Man – Standing straight as the Metallic Messiah, Temple Man is 130 cubits tall (above right) from head to foot. But as Jacob at Bethel, the image shows us something different: all Israel being reborn spiritually(Ezekiel.11:19, 20; 36:25-28) through the Porch as“a kingdom of priests, and a holy nation,” in accord with Exodus 19:6. However, this verse was never fulfilled in its entirety because of Israel’s unbelief and disobedience. Instead, only the Levite tribe was awarded the priestly duties of the Tabernacle and later the Temple’s, 32:26-29. Exodus 19:6 will yet be fulfilled, but only in the Messianic Age when all Israel shines as a light to the nations (Isaiah 42:6) . 


What is meant by the subheading The Virgin Mary of  the Tanach’s Lord God? Look where the 120-cubit porch is explained as the male genitalorgan and notice that Temple Man is said to be androgynous, depicting both genders. How? The Porch had no doors at the entrance, or if so they typically remained open (compare II Chronicles 29:3 with vv. 5-7) symbolizing the female vulva, the vaginal opening . But the double doors at its second wall - at the entrance to the Holy Place - relate to the hymen (golden lines), the seal or membrane that only virgins have. sRegarding Temple Woman, the golden doors symbolize abetrothed or smarried woman who keeps her virginity, in accord with Joel 1:8, 9 which mentions a woman (national Israel ) who mourns like a “virgin”(Heb. bethula,The Jerusalem Bible, Koren Publishers, Jerusalem),yet has or once had a“husband”.National Israel as a virgin appears elsewhere. Two other verses, for example, are Jeremiah 31:3, 4 and 31:21.However, some other bible versions translate bethula as maiden. But notice, she is called a virgin long after her marriage to the Lord at Mount Sinai. She is a virgin, apparently, in an idealistic spiritual sense – meaning as long as she refrains from idolatry – and also possibly, because of her destiny, to be a light to the nations (Isaiah 42:6, 60:1-3). Finally, Temple Woman’s double doors were actually gold-plated, I Kings 6:33-35, as shown above at left. Related articles on this site: Secrets of the Holy Place.


Is Temple Man a Jewish Idea?

Yes!  – but it should be called the Mishkan Man  or Tabernacle Man idea, because it was proposed perhaps about 150 years ago by Rabbi Meir Leibush (see text within the graphic below). Since then various Jewish writers have referred to it, some without giving Leibush any credit. One clear and concise Jewish explanation with a simple graphic is: Thinking Outside the Box - : . Another, though not so concise, is Introduction to the Concept of the Temple by the Cohen-Levi Family Heritage at:  On this one, scroll far down until you see The Importance of the Temple. A third source is a book titled, The Holy Temple Revisited by Rabbi Leibel Reznick, Jason Aronson, publishers. For more Internet sources use search terms: Mishkan+ eyes, nose, mouth.

Whether the above Jewish writers are referring to the Mishkan or Solomon’s Temple, their explanations are nearly identical: The Ark is the mind, the Menorah is one eye and the Shulcan (Showbread Table) is the other, and the Golden Altar of Incense is the nose, while the entrance to either structure is the mouth, they assert. But is this arrangement logical? Compare below. 


Problems and Solutions

Mishkan refers to the structure’s interior form made of fine linen curtains, whereas tent (ohel) seems a referenceto its outward surface, Exodus 26:1, 7; II Samuel 6:7. On the diagram above at left, the Mishkan (Tabernacle, ref. Exodus 25:8; 9.) is one huge human head. The Holy of Holies is the forehead (the mind), while the Holy Place is the face. And as may be readily seen, Mishkan Man has no arms, no hands, no legs, no feet and no torso! and therefore, the stomach – the Sacrificial Altar outside– has no link to the head.  Moreover, the Menorah (lamp stand) and Showbread Table depicting the eyes have very different shapes. But is your left eye radically than your right one? Is this logical?. Or again, does the pink area (sanctuary or courtyard) remotely resemble a human body? But contrarily, the Temple Floor Plan clearly reveals a Temple Man figure through its design and furnishings. For the meaning of the Menorah and the Showbread Table within Solomon’s Temple see Secrets of the Holy Place.

It is also claimed that the Golden Altar of Incense is the nose. But is it? The small Golden Altar was not for smelling aromas, but for producing them! This is exactly why sweet smelling incense was burned upon it. It is, rather, the Ark with its extended poles (nostrils) that depicts the nose (see More Ark Secrets); while the Golden Altar symbolizes the heart, heart, heart! – and its sweet incense smoke depicts ideal Israel’s spiritual life and prayers ascending to Paradise, the head of  Temple Man, which symbolizes heaven, God’s abode. Temple Man’s eyes are the twin large cherubim of I Kings. 6:23-28. Moreover, the Gold Incense Altar was much closer to the Dividing Curtain (blue line) than indicated by the Mishkan Man diagram whose furniture layout is clearly amiss, because Moses wrote that it was to be: “in front of the curtain” Exodus 30:6, 40:26; and “before the Ark.” Hence, contrary to the Miskan diagram, the Gold Altar was much closer to the Dividing Curtain than either the Menorah or the Showbread Table.

We may say, therefore, that Mishkan Man is an incomplete or embryonic figure (i.e., too many body parts missing) in the Tabernacle, but becomes a whole and sharply-defined adult human being in Solomon’s Temple.