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John Mitchell The Temple st Jerusalem: a Revelation 27.10.2014 03:52
JERUSALEM  TEMPLE REVELATION - CONCLUSIONS - Utopian writings - Tribes of Israel - Jerusalem - Jerusalem Temple - Temple

John Michell was the world's leading scholar on Earth Mysteries, Sacred Geometry and Measure. Of his many revelation, his revelation about Jerusalem was likely his most remarkable. This is the conclusion to his Jerusalem Revelation book, spelling a possible harmonising the rival claims over Jerusalem

Amazon's overview: John Michell's new revelation is that the Old City of Jerusalem can be seen as one large temple, the original Temple of King Solomon. Using street maps of the Old City, legends of the Temple's original measurements, and the numerical laws of the ancient canon, he reveals an existing temple within the streets of Jerusalem. The essence of the temple is its plan, which contains the key to forgotten knowledge, the blueprint by which the universe was made, and the lost canon that provided laws and standards.


Note: This is the conclusion (last fifth) of John Michell's book The Temple At Jerusalem: a Revelation, which he wrote about his research in Jerusalem at the invitation of the (then functioning) Academy of Jerusalem. There are two editions to this work. One is a booklet by the Academy of Jerusalem, which was done in a hurry during John's stay in Jerusalem. The second edition was done by the Gothic Image Publications at Glastonbury, 2000. That edition has clearer and more graphics and has extended in its last parts. So at the last chapter, 'The Origin of the Temple Pattern' has the original version in italics and the expanded edition (including paragraphs identical with the early version) in normal type and includes the addendum to the later version.


The Temple of the four directions

(This section follows the spatial investigations and discoveries made by John Michell concerning patterns embedded within the shrines, walls and streets of the Jerusalem Old City. It summarizes them and places all of them within a rectangular grid with specific sacred measures and numbers, and is of the entire (East-West) width of the Jerusalem walled Old City.)   

… Nor is that the end of the matter. The Jerusalem street pattern has two main axis lines, one is the east-west line of the 'messianic axis' oriented about 5 degrees north of east, and the other is angled 10 degrees west of north. This north-south axis runs parallel to the Western Wall of the Temple Mount and through its principle Muslim shrines, continuing south through the Double gate which gave access to the Temple area in Biblical times. It was probably the cross-axis of Solomon’s Temple. That is the conclusion of Temple researcher David Jacobson, who locates Solomon’s Holy Place on the site of the Dome of the Rock.

Temple researcher Tuvia Sagiv, has already noticed the north-south line, now closely followed by the axis of the principal Muslim shrines on the Temple Mount, and has suggested that it marks the axis of the former Roman temple dedicated to Jupiter, Juno and Minerva. After the destruction of Herod's temple in the year 70, the Romans built a large pagan temple across its site. Presumably it was on the Temple Mount, though no one knows exactly where. Temples to Jupiter were orientated to the north. One known example is the Jupiter temple at Baalbek, which might have been erected by the same architect and is at much the same time as the Jerusalem building. When Sagiv laid the scaled plan of the Baalbek temple over the Temple Mount, he found that its main features coincided with the present pattern. The basilica would have been on the site of the Aqsa mosque, with a polygonal structure on the place now occupied by the octagonal Dome of the Rock. Sagiv's view is that the temple of Jupiter was converted to Christian use in the fourth century, and when Islam arose in the seventh century, it became the foundation for the present Muslim buildings. The same axis was retained because the same pagan line to the north also ran south towards Mecca. <there are some differences between the two versions of the above paragraphs>

There are not just three but four religions with historical rights and claims on Jerusalem, but three of them are united in despising and excluding the fourth, that religion of philosophers that maintained classical civilization under the twelve gods. Jews and Christians claim many martyrs from persecutions by the classical religion, but when their turn came they and the Muslims persecuted it to extinction and have reviled the name of paganism ever since. That of course was not the situation when the unknown planners of Jerusalem's street pattern executed their work. The reconciliation that idealists of that time would have had in mind was between Jews and classicists. Christians and Muslims came later, but when they came they found the two existing axis lines, suitable for their respective purposes, one pointing west towards Rome and the other south towards Mecca. The Holy Sepulcher is rare among Christian churches in having its orientation to the west, towards the tomb of Jesus at its west end.

Whether by chance or divine intent, Jerusalem has become the temple of four types of religion, issuing like the four rivers of paradise that rose from beneath the Temple towards the four directions, Jews to the east, Muslims to the south, Christians to the west and, in the direction of the north pole, followers of that ancient religious system that preceded the others.


The twelve tribes and the Temple

The revelation of the Temple and the gathering there of the Twelve Tribes of Israel are events which go together. So it is emphasized by the prophets. Yet here arises an immediate difficulty, because the identity of these tribes is now unknown. The Jews claim to represent .only two and a half of them - Judah, Benjamin and an 'admixture of Levites'. The others, who never returned from Assyrian captivity in the eighth century B.C., are lost among the 'nations of the world'. Sects and nations in all continents have declared themselves or been declared by others as one or more of the lost tribes, and the whole subject has been swamped by antiquarian fantasy.

Once Jerusalem as a whole is understood to be the prophesied Temple, the question can be seen in a new light. This greater temple is not a building exclusive to one expression of religion, but dedicated to the Almighty, it is the spiritual centre of all who feel drawn to it. And since Jerusalem is Zion, a proper name for spiritual attraction towards Jerusalem is Zionism. This, of course, requires the redefinition of the meaning of Zionism. At present it is conventionally applied to the movement for resettling the Jews in the Holy Land, but it need not be so limited. All who aspire to Zion are by definition Zionists. Those of whatever race or religion, who think of Zion as their spiritual home, have their rightful place in the greater temple of Jerusalem, and by their yearning for Zion they identify themselves as among the lost tribes of Israel.

These present times are times of revelation, so it is not surprising that this perception is already alive in Jerusalem. Its philosopher and promoter is Yitzhaq Hayut-Man, founder of the Academy of Jerusalem, an institution for studying and teaching current revelations of ancient and forgotten knowledge. With the appearance of the prophesied temple, his insight takes on new significance.

As the temple has revealed itself, so will the twelve tribes. And as the process develops, something else is revealed. The number twelve is a symbol of natural order. Number itself is basically duodecimal That is why past civilizations have adopted the number twelve as the basis for ordering time, both greater and lesser cycles, for theology, psychology and political constitutions. The dodecahedron with its twelve pentagonal faces was Plato's symbol for the ideal earth, and it is a model for the tradition of twelve races and psychological types of humanity forming a perfect union. In classical Greece each nation with its own cult and sanctuary was divided into twelve tribes, three to each of the four quarters, in imitation of the zodiac. This same cosmological pattern has been known at different times throughout the world. Associated with this pattern is the form of religion which recognizes a council of twelve gods, the Olympians, and draws its teachings from science and philosophy rather than beliefs and dogma. Its worthy followers are initiated in the Mysteries and led towards justice and understanding. They inherit a tradition that goes back to the earliest times and recurs at different periods to provide true standards for human living and to refresh human spirits and culture.

There is a fourth religion that partakes in Jerusalem's revealed temple, and it is the oldest and deepest. It is called pagan, but that is a derogatory name, implying ignorance and superstition, which was given to it by its enemies. Properly styled, it is the classical or philosopher’s religion. Truth, wisdom and knowledge (in descending order) are its ideals; it demands no artificial beliefs. And it is unique among religions in being called perennial – rooted in nature and human nature and so ever recurrent. Like the temple and the regathering of the tribes, the reappearance of the perennial tradition, and the sacred science that comes with it, is a necessary part of the millennial process.


The origin of the Temple pattern

By every account the plan of the Temple was divinely revealed to Moses and to King David, and the more one studies that beautiful scheme the more one is persuaded that the traditional explanation is the most likely. Someone, of course, must actually have built it, and someone must have laid out the framework of the street pattern that delineates the greater temple. It was once generally believed that the Roman augurs in the reign of Hadrian made a virtual clean sweep of the old city and laid out Aelia Capitolina to an entirely new plan. But it is difficult to erase the street pattern of an old-established city, and not practical to do so, and modem archaeologists find more and more evidence that features of the old city were retained by the Roman planners.

One difficulty in attributing the existing street pattern to the Romans is that it does not account for the two different street-grids and their respective axis lines. The Romans could hardly have planned for reconciliation with the Jews, because they drove them out of the city and did everything they could to make sure they never returned. It is believed by some that Herod the Great, who built the last Temple of the Jews late in the first century B.C., laid out as part of his works the grid of streets running parallel to the western wall of the Temple enclosure, which he also designed. That would make him responsible for the pagan north-south axis, the east-west axis through the temple being already in place. He would certainly have had an interest in reconciling the Jews' orientation of the city with that of the classical religion, for he ruled by Roman consent and was ever obliged to compromise with the dominant power.

The present position is that there is no firm historical explanation for the mystical plan of Jerusalem and the temple that lies across it. Its basic shape in relation to the two sacred rocks suggests origins as early as Solomon's time. The pattern of the greater temple was apparently referred to by Ezekiel and other ancient prophets. St John also knew the secret, for at the beginning of Revelation, 21, he identifies the visionary city of Jerusalem with the temple and proclaims that it is already here.

The plan of the Temple, it is said, was divinely revealed to Moses and again to King David, and the more one studies that beautiful scheme the more one is persuaded that the traditional account is the most likely. It explains why the Temple has such enduring power as an image and why it recurs from time to time, in response to need or invocation. The present revelation is not just of the Temple's former site but of its pattern in outline, spread across the old city of Jerusalem and marking it out as a sanctuary which, as the prophets emphasized, is for all nations. It is an awesome disclosure, and it naturally provokes curiosity. How is it that the city has grown over the ages to bear the imprint of a great temple? Who, if anyone, was responsible for it?

Some features of the pattern are old, from the time of the First Temple, but the lay-out of streets and shrines that make it recognizable today is no earlier than the reign of Herod the Great (37-4 BC); and its most obvious features are the thoroughfares created by the Romans in the second century. Throughout that period, during which Herod's temple was built and destroyed, together with almost the entire city, the development of Jerusalem was evidently guided by a single plan, secretly maintained by generations of architects, masons and augurs. One sign of that is the 'messianic axis'. Its line, about 5 degrees north of east, is parallel to the northern wall of the Temple Mount and was followed by the Roman road-builders. It also defined the orientation of Herod's temple. Kaufman reckons that Herod's works were aligned due east-west, but this is disputed by other specialists, and the evidence here shows that the line between Golgotha and the Dome of the Spirits was the main axis on which Jerusalem was planned over a period which coincided with the birth and rise of Christianity

The key to Jerusalem's street pattern with its two different orientations is in the Temple Mount (see Addendum). Its vast raised platform, concealing many subterranean mysteries, was the preliminary work for Herod's temple, from about 22 BC. None of its four walls are parallel, but at two corners, north-east and south­west, they form right angles. The north wall and the northern section of the east wall are aligned with the messianic axis-and the Roman street works; the walls on the west and south sides conform to the other orientation of streets, 10 degrees east of north. This second orientation has been identified as that of Solomon's temple, preserved by Herod's architects in their rebuilding of the Temple Mount. Its north-south line survives today as the axis of the Muslim sacred places.

The following conclusion is offered lightly, because it is really no more than an impression. It is that the pattern over Jerusalem that is now emerging - the pattern of a greater temple that accommodates all twelve tribes - was revealed and given shape at around the beginning of the Christian era. It was worked upon by a succession of mystical idealists, Jews, Romans and others, motivated by the millennial spirit of that time, the spirit that gave birth to Christianity. '

The history of early Christianity has been so thoroughly and purposefully mythologized that there is no true record of how it arose and how it affected the people of Jerusalem at the time. Jesus as a person has been idealized beyond recognition; even his name was adapted to produce (by the sum of the numerical correspondents of the Greek letters comprising it) the number 888. That is affirmed by gnostic writers and by Irenaeus among the early Christian fathers. Only in St John's Revelation is there a hint of the millennial fervour that settled upon Jerusalem at the time of Jesus and was later called the spirit of Christianity. Herod was then King of the Jews, but he was subject to the Romans, and everything he did, including his temple building, was by Roman consent. A picture that comes into view is of a priestly guild or freemasonry of architects, influenced by the millennial outburst that became identified with Christianity, designing a temple and a pattern of streets as clues to the Secret of Jerusalem. That secret is nothing less than the temple that Solomon spread out over Jerusalem, his universal temple, his sanctuary of the Twelve Tribes or of all those who accept Jerusalem as their spiritual centre.

This is a deep and mystical subject. There is no doubt, according to the Bib1e, that Solomon's overall temple plan was not only for the Jews but for all the nations from which his wives and concubines were drawn - meaning for all nations. That plan, the pattern of the greater temple over Jerusalem, was referred to by Ezekiel and other ancient prophets. St John also knew the secret, for at the beginning of Revelation 21 he identifies the visionary city of Jerusalem with the temple and proclaims that it is already here.

"Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people."

So here is mystery. The lack of any good, rational alternative leaves room for the miraculous: that the wonderful pattern over the Holy City was a product of divine providence, working through each generation of various different peoples to create an active symbol of the Holy Spirit that is ever the same for everyone,, everywhere. The revelation of that pattern was to come about when it was needed, in response to a generation's desire for the 'healing of nations', and in God's good time. It seems likely that the time has come.



Writing about something is like an invocation; the subject floods in on you. Since this work was started, certain facts have emerged on the geometry, measures and cosmological symbolism of the Temple Mount, opening new lines of research into the mysteries of Jerusalem. For the interest of those involved in this subject, here are some of the main points.

From published measures of the four walls of the Temple Mount it is apparent that the principal unit of measure in their planning was not the familiar cubit of 1.728 ft, but the foot belonging to that cubit. A cubit is one and a half feet, so the foot in this case is the Egyptian unit of 1.152 ft. In terms of this unit the lengths of the walls are: N. 880; E. 1320; S. 800; W. 1400. The total length of the perimeter is therefore 4400 Egyptian feet. This is equal to 1545 meters which compares well over this distance with the published figure of 1546.15 meters.

The north wall measures a fifth part of the perimeter and the other walls are in proportion to it, most notably the west wall whose 1400 Egyptian feet, multiplied by 22/7, gives the perimeter of 4400. The perimeter is therefore equal in length to the circumference of a circle whose diameter is the length of the west wall. This is the same style of geometry as in the Great Pyramid, whose height is equal to the radius of a circle with its circumference equal to the measure round the four base sides. It fulfills the requirement of every sacred foundation - ancient Rome for example - that its basic pattern should be of an equal square and circle, symbolizing the union of spirit and matter.

The geodetic significance of the 1400 Egyptian feet (1612.8 English feet) in the west wall is that, when multiplied by 12960 (a hundredth part of the number of seconds in a circle), the result is 20901888 ft, the canonical figure for the earth's mean radius. Similarly, the distance round the four walls multiplied by 12960 produces the meridian, the surface distance between the earth's two poles.

The internal arrangement of the Temple Mount is rich in symbolic proportions. David Jacobson opened the subject with his observation that a perpendicular from the mid-point of the west wall, extended eastwards, runs through the centre of the Dome of the Rock and the Dome of the Chain beyond it. A point within this smaller dome marks the centrepoint of the whole scheme; a circle drawn from it touches the four corners of the Temple enclosure.

Developing here is a vast new area of research, promising not just archaeological discoveries but those greater rewards which tradition associates with the revelation of Solomon's Temple.



To Christine Rhone, co-author with John Michell of Twelve-Tribe Nations, in which an earlier version of this essay formed a chapter.

To Yitzhaq Hayut-Man, founder of the Academy of Jerusalem, whose hospitality in the Old City made this book possible, whose inspiration was contagious and whose expert guidance kept it on the straight path

To Asher Kaufman for permitting reproduction of his two Temple groundplans; to him and Tuvia Sagiv for generously sharing knowledge and insights and for encouraging this work.

To Gordon Strachan,Christopher Gibbs, Susan Rose, friends and helpers in the Holy Land.

John Michell


A related work, by Ohad Ezrahi and Yitzhaq Hayut-Man, gives implications of this revelation:

Few copies of the original Academy of Jerusalem edition are still available for  mere $8 equivalent + postage. Contact us via and get a quote.



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