The Mystery of the Metaphysical Golden Temple of King Solomon

 (Translated into English with the help of ChatGPT)

         l  Part

        One of the most mysterious structures of the ancient world is the Golden Temple of King Solomon.

Solomon built this house for God — the very God who said:

 “This is the place of My throne and the place for the soles of My feet, where I will dwell among the children of Israel forever…”

In various sources, this throne of God is called by many names: Bet Elohim, Bet Yahweh, Bet Ha-Mikdash, Bet Ha-Bechira, Levanon, Ariel, and others.

Each of these names holds a hidden meaning, and to comprehend them we must turn to the logic of the ancient sages who gave these names.

In the Torah — where the texts were written only with consonants — this sacred logic is called safa akhat, the “single language of the first people.”

In my book “The Red Tower”, I described in detail this sufi logic of the ancient sages.

According to their teaching, the inner meanings of all ancient texts refer to one cosmic event, connected to the One God.

Plato wrote about this as follows:

 “All these things, and thousands of even more wondrous things, are the result of one and the same event. Yet with time, much of it was erased from memory, other parts scattered, and now people tell each story separately — but what lay at the root of all this, no one speaks of.”

Thus, the House of God built by Solomon — like all other mysterious structures — is bound to the One Divine Source.

According to the Torah, God commanded the ancestors of the Hebrews to build Him a sanctuary, where He would dwell among them.

King David purchased Mount Moriah from the Jebusite Araunah for this purpose.

However, God did not permit David himself to build the house for Him. The task was entrusted to his son Solomon.

Before beginning construction, Solomon went to the great altar in Gibeon to offer sacrifice.

He made a thousand burnt offerings and asked God to grant him a wise and understanding heart.

Since God is invisible, the construction of this temple had to be metaphysical.

In this article, I will for the first time reveal the metaphysical essence of the Temple of Jerusalem and explain it according to the logic of the single language of the sufi sages.

According to this logic, all things in our world are created from a primordial substance called Eloah.

This substance is the cause of all causes — the energetic field from which every being and every object is formed.

And it was only 5500 years ago that Pharaoh Amon, known as an ancient Egyptian ruler, discovered this First Cause and, through sacrificial rites, subjugated Eloah to himself.

Amon named his spirit, which had attained the knowledge of the primordial matter, Enki, and his body — the “House of God.”

In an ecstatic state, he mixed the primordial substance with the spirits of sacrificial animals, and from this fusion he created in the heavens the cosmic god Abzu (in Egyptian, Atum) — his divine shadow.

According to the Torah, this act of creation corresponds to the Divine command: “Let the waters under the heaven be gathered together unto one place, and let the dry land appear.”

Calling his body a temple, Amon began building on Earth an imagined sanctuary — Eridu, also known as Etemenanki (Atum-Nunki) — “the House of the Foundation of Heaven and Earth,” or “the House of the Abyss.”

According to the ancient texts, after the kingdom descended from the heavens, Eridu became the seat of the throne and the very first city on Earth.

This means that Solomon’s Temple in Jerusalem is none other than the Temple of Eridu, created simultaneously within the primordial matter — that is, in the heavens.

In ancient Egyptian writings, this cosmic House was called God Atum, within whom stood the throne of God Asar, that is, Osiris.

Plato referred to this divine house as a state — a cosmic kingdom.

According to the renowned scholar David Rohl, God Enki had a firstborn son named Asar-Luhi, who was later recognized by the Babylonians in the form of the god Marduk, born of Enki and Damkina (Etemenanki).

In the Single Language of the first people, the symbol Enki (An-Ki) means “the moment (An) of the creation of the primordial matter (Ki).”

From this symbol derive Nunki and Kinun, that is, Canaan (Kanaan / Hanaan).

Asar, as I have already mentioned, is the ancient Egyptian god Osiris.

In Sufism, the symbol Asar-Luhi corresponds to Asar-Ilahi / Eloah — that is, God Osiris Himself.

The symbol Marduk is read as Mar-Kuti.

The Kuti were the first kings whose kingdoms descended from the heavens.

Therefore, Marduk is both the God and King of the Kuti.

From all of this it follows that the Jerusalem House of God is not a mere earthly temple, but the foundation of a cosmic structure.

And this structure was erected upon Mount Moriah, which belonged to Araunah the Jebusite.

In ancient sources, Jebus is directly equated with Jerusalem.

In Sufi symbolism, Jebus represents the Spirit (Sia) of the Higher Mind (Ba / Va) — identical in meaning to Abzu, the symbol of the primordial matter and the deity formed from it.

The symbol Moriah, in ancient sources, is noted as Mar, and refers to the land of Media (Marastan) — the territory of present-day Azerbaijan, the land of Azer.

In ancient Egyptian texts, the Mara were known as the Amorite-Suti.

In Sufi teaching, this symbol is linked to the lineage of the Prophet Muhammad — the Sayyids, whose descendants still carry before their names the sacred sign Mir (from Mar), meaning Lord.

This indicates that Mount Moriah was located in the land of the Median prophets, where these Sayyid-Miri (Amorite-Suti) still dwell.

And Marduk was the God of these Mar-Kutis — the Mir-Khuda, the “Lords of God.”

In the Median lands of the Sayyid-Mar, the symbol Jebus is known as the modern locality Avash, while Araunah corresponds to Arvana.

In Sufism, the symbols Arauna / Arvana are read as Ra-Van or Ra-Benu, meaning “the solar disk Ra united with the spirit Ba / Benu.”

The dwelling place of these immortal spirits was Caucasian Albania (El-Benu), also known as Aghvan.

In Sufi interpretation, the symbol Aghvan is read also as Gavaon — the same Gibeon, where before beginning the construction of the Temple, King Solomon offered his sacrifices.

Therefore, the Jerusalem Temple is mystically connected with Albania and the sacrifices performed there.

In ancient sources, the symbol Alban is also rendered as Lebanon or Levanon.

The Temple of Solomon itself was called Levanon.

According to the Egyptologist Brugsch, in Canaan there once existed a Great Confederation of Peoples of One Origin, known collectively as the Ruten.

The Ruten were divided into Upper and Lower lands.

The Upper Ruten was called Levanon, from which the people descended into Syria — that is, the Lower Land of Asar (Assyria).

These lands were ruled by small kings residing in fortified cities, and among them the King of Kadesh — the ruler of the land of the Amorites — played the leading role.

In my article “The Great Mystery of Judaism and the Jews of Khazaria,” I demonstrated that in ancient sources, the symbol Upper Land referred to the Heavenly World of Spirits, created by the Pharaoh-Beks from the primordial substance.

In Sufi interpretation, the symbol Ruten is read as Neter, meaning “the solar God Ra of the heavens of Nut.”

From this symbol derives even the Turkic word Tanrı — “God.”

The Upper Land of this God — the world of spirits, or Paradise — was called Levanon.

Thus, the Temple of Jerusalem represents here the heavenly world of the cosmic God Ruten (Neter).

Its lower part, the earthly manifestation of this same divinity, was the Amorite Kadesh.

In ancient Egyptian sources, the city of Kadesh in the land of the Amorites was known as the Kingdom of Aziru — that is, the Kingdom of Asar (Osiris).

But Kadesh and Aziru are in fact Kodesh and Azara — the names of the inner sanctuary and the courtyard of the Jerusalem Temple.

This means that the Temple of Jerusalem is but another name for the cosmic kingdom of Asar / Osiris, which was created upon the Median land of the Amorites.

The symbol Media (Mada) in Sufi teaching is also read as Adam and Atum — the cosmic God Neter / Ruten, uniting within Himself the two lands, or two worlds.

In ancient sources, these heavenly and earthly worlds are called the Upper and Lower Media.

In the texts, Media is also written as Madiam, Madina, or Medinat.

Accordingly, the Temple of Jerusalem is described as Madina Beit al-Maqdis, the City of the Holy Temple, or Madinat al-Quds, the Holy City.

Therefore, in its inner sense — according to the logic of Safa Akhat, the single sacred language — the Temple of Jerusalem, uniting both worlds, is located upon Median soil.

In ancient Media, the symbol Quds was known as Kadus, referring to the same holy lineage of prophets — the Sayyids, Pirs, and Beks.

Even today, in the land of Azerbaijan — the country of Azer — there exists a place called Varkadez, which in the Torah is mentioned as Kadesh-Varni.

All of this reveals that the Temple of Jerusalem was part of the cosmic state (kingdom) of the God Asar / Azer, that is, Osiris.

In ancient sources, the entire temple complex of Jerusalem was called Heikhal (Palace).

In Sufi symbolism, Heikhal is composed of the symbols “Hai” and “Hel.”

The symbol Hai, according to the wisdom of the ancients, is read also as Yahu, meaning “Life” and “God.”

Therefore, Hai signifies “the God who gives life.”

The symbol Hel in ancient Egyptian texts referred to the city Heliopolis (Gel), where Pharaoh Amon created the cosmic God Atum.

But in Sufism, the symbol Hel (Gel) is read as Eloah.

Thus, Hel means “the city connected with Eloah.”

It follows that Heikhal carries the meaning “the House of the God who gives Life.”

According to the historian Movses Khorenatsi, after the building of Jerusalem, it was renamed Gel or Gelarkuni.

Therefore, the Heikhal is the ancient Egyptian city of the God Gel.

The Heikhal consisted of three parts:

Azara — the courtyard;

Ulam — the vestibule;

Kodesh — the Sanctuary, the innermost chamber where the Ark of the Covenant was kept.

The Azara was divided into the Court of the Priests (Kohanim) and the Court of Israel.

To grasp the full architecture of this divine structure, we must turn to Sufism.

According to the great Sufi master Abu Hamid al-Ghazali, the world is divided into three realms:

1. The visible world — Mulk,

2. The underworld — Jabarut,

Mulk corresponds to the Court of the Priests.

The underworld (Jabarut) represents the entire palace of the temple — that is, the vestibule (Ulam) and the inner sanctuary (Kodesh), located beneath Mulk, the court of the priests.

In ancient sources, this sacred cavern was also called Sokaris, Hades, or Aidoneus.

And the Court of Israel — that is, Azer-El (the World of Osiris) — corresponds to the Heavenly Realm of Malakut (Malkhut), created above Mulk.

The Court of Azara, or the Heavens of Malakut, is called in the Torah the Tabernacle of the Congregation — the heavenly tent, created from a fusion of Eloah and the souls of sacrificial beings.

Here, under the symbol Jerusalem, what is meant is the Court and the Porch — that is, Azara (Asar-Ierus) and Ulem (Alim). According to the ancient sources, the Kingdom of Israel consisted of two parts — the Kingdom of Israel itself and the Judean Kingdom.

Israel (El-Azar / Asar-Osiris) represents the heavenly Tabernacle of Assembly, that is, Paradise — the Lebanon.

And the Judean Kingdom corresponds to Mulk, the earthly realm of priests, mar-kutians, and others.

The symbol Yehuda (Judah) means Yahudea — the Land of Hud (God) or of the Kutians.

Thus, we see that the Jerusalem Temple was the complex of the cosmic God Osiris, whom the Egyptians also called Atum and Ruten.

In ancient texts, the people of Ruten were called Galls.

In Sufism, the symbol Gall is read as Allah.

And the Sufi decoding of Allah is El-El-Yahu, meaning “two worlds created from the Primordial Matter.”

Therefore, in its inner sense, the symbols Ruten and Allah both express the unity of the two worlds.

The name Ruten itself means “the Solar God Ra dwelling in the heavens of Nut.”

According to Egyptian sources, the Pharaoh Amon, before his death, created from the Primordial Substance (Hu/Yahu) the Solar Disc Ra.

In various symbolic forms, this solar disc was known as Hor (Hu-Ra) or Gor.

At the moment of Amon’s death, his spirit, in an ecstatic state, left his body and, at the Sufi stage Baqa, united with the Solar Disc Ra.

This entire process — the union of the spirit, at the stage of Baqa, with Ra — occurred in the city of Gel, that is, within the Temple of Jerusalem.

Therefore, in sacred texts this temple is called “Beit ha-Bechira” — “the House where Baqa united with Ra” (from Bechir / Begar / Vaikra), where the spirit of Amon transformed into God Amon himself.

(I wrote in detail about this in my article “The Mystery of Moses and His Torah”.)

Another ancient name of Jerusalem — Ariel — likewise means “the World (El) of the Solar God Ra.”

After Pharaoh Amon, all the members of his solar lineage followed this same path: their spirits, having undergone transformation, became the gods Hor/Gor and “flew” into the heavenly Jerusalem — into Paradise.

Therefore, in the sacred texts, the heavenly realm of spirits is called the World of Hor, or Horis/Chris (Hor-Sia) — the Spirit of Hor.

And in the ancient texts, the symbol Christos or World of Horis referred precisely to this heavenly realm of spirits, created at the phase of Baqa, above the Jerusalem Temple.

In the Egyptian sources, this heavenly world was called Geb, which in meaning is identical with Baqa / Bog (God).

The God Hor is called in these texts: “Hor, Lord of Baki,” “Hor, Ruler of Baki,” “Hor, Master of the Land of Baki.” The legends of the Greek sage Bacchoris (Bek-Horis) also originate from these same myths and were depicted on Pompeian frescoes.

All of this means that the Temple of Jerusalem was understood as “the Gate into Paradise,” which begins with the Porch (Ulem–Alem) of the Heikhal (Divine Palace).

And the spirit of a departed member of the solar lineage of Pharaohs would pass from here into Paradise — the heavenly Jerusalem, the Kingdom of the Dead of Osiris.

In mythology, these solar beings were called Aragils — who, at the moment of death, “put on wings and flew away” to Armenia, that is, the Heavenly Land of Ra-Amon.

The symbol Aragil, like Rakhil/Raguil, means “the Solar God Ra of the city of Gel.”

Albanian (Caucasian) sources call this lineage Sisakan (Tabernacle) of Gelar-Kuni.

In Sufism, the symbol Kuni is read as Koen or Kinun (Canaan/Hanaan).

Therefore, the Solar House of Gelar-Kuni (Gelar-Kohen) represents the priests (cohens) of Jerusalem, and the heavenly world of Canaan begins precisely from the lands (Mulk) of these priests.

Thus, we conclude that Solomon’s Temple was a cosmic project of the first Kuti Hebrews, where one part of the structure was buried underground, and the other part was created in the heavens.

In the Torah, this temple is also referred to as the Tower of Babel, whose top reached the heavens — built upon the land of Chaldea (Gelad), another name for Gel.

And through this divine house, after death, the spirits (Sia) of the Hebrews, uniting with the Solar Disc Ra, transformed into the gods Asar (Sia-Ra) or Azer.

Thus, “ascending” to the heavens, they continued to exist as Gods within the Kingdom of the Dead of Osiris, that is — within Israel.

In the ancient sources, this immortal lineage of the Pharaoh-Beks (Farn-Bag), because of their second life in the heavens, were called Melekhs (Malakut / Malkhut) — that is, Angels.

They belonged to the royal line of the Azerbaijani Atabeks of Helat (Gelat / Gela).

In historical texts, the Kyzylbash (“Golden-Headed”) warriors of Shah Ismail Khatai were called “Mulhids Sorkhsar Bidin”, which in Sufism means “the angels of the house of the Immortal Asar,” that is — Osiris.

In Arabic sources, this lineage of angels came to be known as the Mongols (Am-Angels).

In Sufi reading, the symbol Mongol is interpreted as Amon-Gel, meaning “the City of Gel of God Amon.”

Therefore, the ancient Mongols were in truth the race of immortal angelic spirits who lived simultaneously in both worlds — in the heavenly and earthly realms of Gel (Jerusalem), the City of Amon-God.

According to legend, the palace of the Mongol Khan, in the capital of the Golden Horde, was called Sarai-Batu, richly adorned with gold; hence, the entire state was called the Golden Horde.

In Sufi interpretation, Sarai-Batu is read as Asar-Bait — “the House of the God Asar/Osiris.”

And Orda (Horde) corresponds to Eridu, “the House of the Foundation of Heaven and Earth.”

Thus, Sarai-Batu symbolically represents the Temple of Heikhal, the Golden Temple of King Solomon.

According to the chronicles, on the very first day of the Horde’s foundation, a Christian church was erected there.

And in Western legends, there was said to exist within the Mongol realm a Christian kingdom ruled by a priest named John (Ivan).

The name Ivan (Iban), in Sufi understanding, derives from the ancient Egyptian divine spirit Ba-Benu — the resurrected soul-bird.

The missionary Plano Carpini wrote that the Emperor of Great Mongolia was surrounded by clerics called “Russian clerics” or “Christian clerics.”

The word Cler (Clir) means “the Land of the Lord”, and Clerics — the priests, Levites, and prophets.

These symbols come from the word Kelar, meaning “a monk who oversees the monastery’s house.”

The Mongols and Turks transformed the symbol Kelar into the demiurge Erlik.

Yet, Kelar is in fact Gelar (Arab. Jalair) or Gelar-Kuni.

In my works and articles, I have demonstrated scientifically that the symbol Gelar is directly associated with God Himself, and that God chose the Gelars to serve Him.

All the ancient Gods, Kings, and Prophets emerged from this divine house.

Thus, the Monastery symbolizes the Jerusalem Temple of God, and the monk Kelar represents the image of God and the Gelar Priest (Cohen).

Within the Mongol Empire, the role of God was “played” by Chinggis Khan.

And under the symbols “Russian clerics” and “Christian clerics” were meant the Chosen Ones of the heavenly world of Christ, that is — the followers of God Hor (Horus), whose other name was Rous (Asar).

In my article “What Does Eretz-Israel Mean in the Language of Birds,” I have shown that under the symbol Rous, ancient texts refer to the heavenly realm of God Osiris, created through sacrificial offerings — and to the gods Asar/Osiris themselves.

Hence, the Russian and Christian clerics were Gelar Levites, the Pharaoh-Beks of God Asar/Azer, who were also known as the followers of Hor (Horus).

In Russian chronicles, they were called “Urus-Eri-Begleri”, which in Sufism means “the Gods of Ra-Asar.”

If we recall that in Sufi interpretation the symbol Bek-Er corresponds to Bechir (Begar / Vaikra), we can affirm that these Er-Beks of Rous were indeed servants of the Heikhal — the Temple of Gel.

In Russian epics, the city Gel is known as Kolyada, another form of Chalda / Gelat / Gelad.

According to these sources, the Throne of God Asar/Osiris stood in the magical city of Sar-Grad, located in the Caucasus near the mountain Alatyr.

Here, at the foot of Mount Alatyr — before the Throne of the Most High — “the Sun sleeps at night, and no one dies.”

From all this it follows that King Solomon built his Golden Temple in the Caucasus, precisely in the Land of Azer — Azerbaijan.

And the inhabitants of this Golden Horde were the Golden-Headed (Kyzylbash) angels — the sacred lineage of Azerbaijani pirs, beks, and seyyids.

In the ancient Land of Azer, that is, in the Kingdom of Asar/Osiris, the Golden Temple was known as the “Golden Opet” of God Amon of Napata, situated beneath the sacred Mount Barkal.

See Part 2 here:

https://firudin.blogspot.com/2025/10/the-mystery-of-metaphysical-golden_6.html?m=1