Sacred Spaces: Unveiling the Secrets of the Third Temple and the Divine Master's Shrine in Dinagat Islands

I. Introduction

The Third Temple is a proposed religious and cultural edifice that is of great importance to both Jews and Christians. It is believed by many to be a crucial element of the fulfillment of various prophecies and religious obligations. For Jews, the Third Temple represents the restoration of a central aspect of Jewish religious life and the re-establishment of the Temple's significance as the central place of Jewish worship. For Christians, the rebuilding of the Third Temple holds significant theological and prophetic implications, particularly in relation to the Second Coming of Christ.

The Third Temple is often referred to as the future Temple, as it is believed to be the final Temple to be built before the End Times. It is widely regarded as a symbol of national and religious renewal for the Jewish people, who hope to rebuild the Temple and re-establish their ancient religious practices in the heart of Jerusalem. For many, the Third Temple is a powerful symbol of faith, hope, and restoration.

Despite the centrality of the Third Temple to Jewish and Christian beliefs, its construction is a controversial and contentious issue. Its proposed location, the Temple Mount, is one of the most contested sites in the world, and the rebuilding of the Temple has political and religious implications that extend far beyond the boundaries of Jerusalem. In recent years, the issue has become increasingly complex, with various religious and political groups advocating for the rebuilding of the Temple while others vehemently oppose it. The Third Temple remains a topic of significant interest and debate in religious and political circles around the world.

II. Historical Background

The historical background of the Third Temple is closely intertwined with the history of Jerusalem and the Jewish people. The Temple was the center of Jewish religious and cultural life for centuries, and its construction, destruction, and attempted rebuilding have played a crucial role in Jewish history.

The First Temple was built by King Solomon in 957 BCE and was destroyed by the Babylonians in 586 BCE. The Second Temple was constructed by Jews who returned from Babylonian exile, and it served as the center of Jewish worship and culture for over five centuries. It was rebuilt and expanded by Herod the Great in the 1st century BCE.

In 70 CE, the Roman Empire destroyed the Second Temple, marking a significant turning point in Jewish history. The destruction of the Temple led to the exile and dispersion of the Jewish people, and the Temple became a symbol of Jewish suffering and perseverance.

Following the destruction of the Second Temple, the Jewish people were exiled and dispersed throughout the world. Despite this dispersion, the hope of rebuilding the Temple remained an important element of Jewish religious and cultural identity.

Throughout history, various Jewish groups have attempted to rebuild the Temple, but these efforts were largely unsuccessful. In recent years, there has been a renewed interest in rebuilding the Temple, with various religious and political groups advocating for its construction.

Despite the efforts of some to rebuild the Temple, there are significant obstacles to its construction, including the contested ownership of the Temple Mount and concerns about inciting violence. Nonetheless, the hope of rebuilding the Temple remains a significant element of Jewish and Christian religious identity and continues to be a source of controversy and debate in the modern world.

III. Current State of Affairs

The current state of affairs regarding the Third Temple is complex and controversial, with various religious and political groups advocating for its construction, while others vehemently oppose it. Here are some recent news and stories that highlight the current state of affairs:

Contemporary religious and political movements pushing for the rebuilding of the Temple

There are various religious and political groups that are advocating for the rebuilding of the Temple. These include the Temple Institute, an organization that promotes the reconstruction of the Temple and is dedicated to preparing the necessary ritual objects, as well as political parties such as the Jewish Home and the Temple Mount Faithful. These groups see the rebuilding of the Temple as a crucial aspect of Jewish national and religious renewal.

Obstacles to rebuilding, including contested ownership of the Temple Mount and concerns about inciting violence

One of the major obstacles to the rebuilding of the Temple is the contested ownership of the Temple Mount, the site where the First and Second Temples were built. The Temple Mount is considered holy by both Jews and Muslims, and its ownership is fiercely contested. The Waqf, a Muslim religious trust, currently has control over the site, and any attempts to rebuild the Temple are likely to be met with resistance.

There are also concerns about the potential for violence if the Temple were to be rebuilt. The rebuilding of the Temple is seen by many as a provocative act that could escalate tensions between Jews and Muslims in the region. This has led some to argue that the rebuilding of the Temple should be delayed until a peaceful solution can be found.

Recent News and Stories

In recent years, there have been various news stories and events related to the Third Temple. For example, in 2018, the Sanhedrin, a group of Jewish scholars and rabbis, held a dedication ceremony for a stone altar that they claimed would be used in the Third Temple. In 2019, a group of Israeli archaeologists claimed to have found evidence of the location of the Second Temple. These stories highlight the ongoing interest and debate surrounding the Third Temple.

Most recently, in March 2021, Israeli authorities closed the Temple Mount to Jewish visitors due to concerns over COVID-19, leading to protests by Jewish activists who called for the site to be reopened to Jews. This incident highlights the ongoing tensions and controversies surrounding the Temple Mount and the potential impact of the Third Temple on the political and religious landscape of the region.

IV. Significance in World Events

The Third Temple is seen by many as a significant event that could have a major impact on the political and religious landscape of the world. Here are some ways in which the Third Temple could be significant in world events:

Religious Significance

For Jews and Christians, the Third Temple is seen as a crucial component of their faith. In Jewish tradition, the Temple is the center of Jewish worship and culture, and the rebuilding of the Temple is seen as a symbol of Jewish national and religious renewal. For Christians, the rebuilding of the Temple is seen as a sign of the End Times and the coming of the Messiah.

Political Significance

The rebuilding of the Temple is also seen as having significant political implications, particularly in the context of the Israeli-Palestinian conflict. The Temple Mount is considered holy by both Jews and Muslims, and any attempts to rebuild the Temple are likely to be met with resistance from the Muslim world. The rebuilding of the Temple could also have implications for the peace process between Israelis and Palestinians, and could potentially lead to further violence and instability in the region.

Symbolic Significance

The rebuilding of the Temple is seen by some as a symbol of the rise of Jewish nationalism and the reassertion of Jewish sovereignty in the land of Israel. It could also be seen as a symbol of the rejection of multiculturalism and the reassertion of traditional religious and cultural values in the face of globalization.

Environmental Significance

Finally, the rebuilding of the Temple could have significant environmental implications, particularly in terms of water usage. The Temple rituals require the use of large amounts of water, and the rebuilding of the Temple could potentially strain Israel's already limited water resources.

Overall, the Third Temple is seen as a significant event with implications for religion, politics, and the environment. While some view the rebuilding of the Temple as a positive development, others see it as potentially destabilizing and a threat to peace in the region. As such, the rebuilding of the Temple remains a controversial and debated issue in the modern world.

IV. Biblical Roots

The concept of the Third Temple has its roots in the Hebrew Bible, particularly in the books of Ezekiel and Daniel.

The Book of Ezekiel

The Book of Ezekiel describes a vision of a new Temple, which is significantly different from the First and Second Temples that were previously built in Jerusalem. Some of the key features of the new Temple include:

·        A massive courtyard

·        A river flowing out from beneath the Temple

·        A new altar with a unique design

·        A special area for sacrifices and offerings

·        The return of the Divine Glory (Shekinah) to the Temple

The vision of the new Temple in Ezekiel is often seen as a prophetic vision of a future Temple, which will be built in the Messianic era.

The Book of Daniel

The Book of Daniel also contains prophecies related to the Temple, particularly in chapter 9. In this chapter, the prophet Daniel receives a revelation concerning the seventy weeks of years, which are interpreted as a countdown to the coming of the Messiah. The prophecy includes a reference to the rebuilding of the Temple:

"Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times." (Daniel 9:25)

This verse has been interpreted by some as a reference to the rebuilding of the Temple during the time of the Messiah.

Other References

Other books of the Hebrew Bible contain references to the Temple, including the Psalms and the Books of Chronicles. These references often focus on the importance of the Temple as the center of Jewish worship and culture.

While the Book of Revelation does mention a temple, it does not specifically mention a "Third Temple" as such. In chapter 11, verses 1-2, the Apostle John has a vision of a temple that is measured by an angel:

"Then I was given a measuring rod like a staff, and I was told, 'Come and measure the temple of God and the altar and those who worship there, but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample over the holy city for forty-two months.'"

Some scholars interpret this passage as referring to a physical temple that will be present during the end times, while others see it as a symbolic representation of the church or of the people of God. It is also possible that the reference to the temple in Revelation may be a symbolic reference to the spiritual presence of God rather than a physical building.

In any case, the Book of Revelation does not provide a detailed description of a "Third Temple" in the same way that the Books of Ezekiel and Daniel do, and its references to the temple are open to a range of interpretations.

V. Some Figures

There have been many scholars, theologians, and political figures who have studied the significance of the Third Temple. Here are a few examples:

Rabbi Avraham Yitzchak Kook (1865-1935) was a prominent Orthodox Jewish rabbi and thinker who believed that the rebuilding of the Temple was essential to the spiritual and national renewal of the Jewish people. He believed that the rebuilding of the Temple would usher in a new era of Messianic redemption and that the Temple would serve as a center of spiritual worship for Jews and non-Jews alike.

Benjamin Netanyahu, the former Prime Minister of Israel, has spoken about the significance of the Temple Mount and the possibility of rebuilding the Temple. In a speech to the Knesset in 2014, he stated that "the Temple Mount and the Temple were the focal point of Jewish life for generations, and they have remained the focal point of Jewish yearning and prayer for thousands of years." He also stated that the rebuilding of the Temple was a "fundamental right" of the Jewish people.

Dr. Asher Kaufman, a professor of archaeology at Hebrew University, has conducted extensive research on the history and significance of the Temple Mount. He has argued that the Temple Mount is the holiest site in Judaism and that the rebuilding of the Temple would be a powerful symbol of Jewish national and religious identity. However, he has also cautioned that the reconstruction of the Temple could lead to violence and destabilization in the region.

Professor Gershom Gorenberg, an Israeli journalist and historian, has written extensively on the politics and significance of the Temple Mount. He has argued that the debate over the Temple Mount is part of a larger struggle for control and identity in the region, and that the rebuilding of the Temple could have far-reaching political and religious implications. He has also argued that the rebuilding of the Temple is not necessary for Jewish spiritual or national renewal.

Isaac Newton was a scholar who wrote extensively on a wide range of subjects, including theology and biblical prophecy. He was particularly interested in the book of Revelation and its prophecies about the end times, including the construction of the Third Temple. Newton believed that the restoration of the Jews to the Holy Land was a key event that needed to occur before the end times could come about, and he interpreted various biblical prophecies as pointing to the rebuilding of the Temple in Jerusalem.

In his work "Observations upon the Prophecies of Daniel, and the Apocalypse of St. John", Newton wrote extensively on the subject of the Third Temple and its significance in biblical prophecy. He argued that the Temple would be rebuilt in the end times and would be the site of a great spiritual renewal. Newton also believed that the restoration of the Jews to their homeland was a sign of the coming end times and that the return of Christ was imminent.

Newton's writings on biblical prophecy and the Third Temple were highly influential in his own time and continue to be studied and debated by scholars and theologians today. While some of his interpretations and conclusions have been challenged, his work remains an important contribution to the field of eschatology and the study of biblical prophecy. You can find a copy of Isaac Newton's "Observations upon the Prophecies of Daniel, and the Apocalypse of St. John" online at several websites. But check this out:

The Newton Project: http://www.newtonproject.ox.ac.uk/view/texts/diplomatic/THEM00093

These are just a few examples of the many scholars, politicians, and thinkers who have studied the significance of the Third Temple. Their views on the issue are varied and complex, reflecting the many different religious, cultural, and political factors that shape this contentious issue.

VI. The Third Temple and the Bible

There are no specific references to the Third Temple in the Bible or in any apocryphal writings, as the concept of the Third Temple is primarily a Jewish theological concept. However, there are some Christian interpretations of certain biblical passages that are sometimes seen as referring to the rebuilding of the Temple in the end times.

For example, in the book of Revelation (chapter 11), there is a vision of a measuring rod being given to a messenger, who is instructed to measure the Temple of God, its altar, and the worshipers inside. Some Christians interpret this as a reference to the rebuilding of the Temple in the end times, as it suggests that there will be a new Temple that will be measured and sanctified by God.

In addition, some Christians point to certain prophecies in the Old Testament, such as in the books of Ezekiel and Zechariah, as evidence that the Third Temple will be rebuilt. However, these prophecies are primarily rooted in Jewish theology and are not a central focus of Christian eschatology or belief.

It is also worth noting that there are some Christian traditions, such as the Catholic and Orthodox churches, that do not view the rebuilding of the Temple as a necessary or significant event in the end times. These traditions place more emphasis on the spiritual and ethical transformation of humanity as a whole, rather than on specific events or prophecies related to the Temple.

Here are a few biblical passages from both the Old and New Testaments that are often interpreted as referring to the Third Temple:

Old Testament:

Ezekiel 40-48: This section of the book of Ezekiel contains a detailed description of a new Temple and its associated rituals. Many Jews and Christians believe that this prophecy refers to the Third Temple.

Isaiah 2:2-3: In this passage, Isaiah prophesies that in the last days, the mountain of the Lord's house (i.e., the Temple) will be established as the highest of the mountains and all nations will stream to it.

Zechariah 6:12-13: This passage describes a man named "the Branch" who will build the Temple of the Lord and will rule as a priest on his throne.

New Testament:

2 Thessalonians 2:3-4: In this passage, Paul warns the Thessalonian believers not to be deceived by false teachings about the end times. He says that before the day of the Lord comes, there will be a rebellion and the "man of lawlessness" will set himself up in God's temple, proclaiming himself to be God.

Matthew 24:15: In this passage, Jesus speaks of a time when the "abomination of desolation" will be set up in the holy place, which many believe refers to a future desecration of the Temple.

Revelation 11:1-2: In this vision, John is told to measure the Temple of God and its altar, which some believe refers to the construction of a new Temple in the end times.

It is important to note that these passages are subject to interpretation and there is much debate among scholars and theologians about their precise meaning and significance.

VII. Jesus and the Third Temple

In the Bible, there are several instances where Jesus speaks about the Temple in Jerusalem, but he does not specifically mention the Third Temple. Instead, Jesus speaks about the Temple in terms of its present state and its future destruction.

For example, in the Gospel of Matthew (chapter 24), Jesus predicts the destruction of the Temple and warns his disciples about the coming of false messiahs and the signs that will precede the end of the age. In the Gospel of Mark (chapter 13) and the Gospel of Luke (chapter 21), Jesus similarly speaks about the destruction of the Temple and the signs of the end times.

Here are a few additional passages from the Bible where Jesus speaks about the Temple:

In the Gospel of John, chapter 2, Jesus drives out the money changers and merchants from the Temple, declaring that his Father's house is meant to be a house of prayer, not a marketplace.

In the Gospel of Matthew, chapter 23, Jesus delivers a scathing rebuke to the religious leaders of his time, calling them hypocrites and condemning their abuses of power. He also predicts the destruction of the Temple, saying "See, your house is left to you desolate" (Matthew 23:38).

In the Gospel of Mark, chapter 11, Jesus again drives out the merchants and money changers from the Temple, and declares that his Father's house is to be a house of prayer for all nations.

But in John 4: 20-24, Jesus said to the Samaritan woman.

The woman said to him, "Sir, I can see that you are a prophet. Our ancestors worshiped on this mountain; but you people say that the place to worship is in Jerusalem." Jesus said to her, "Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You people worship what you do not understand; we worship what we understand, because salvation is from the Jews. But the hour is coming, and is now here, when true worshipers will worship the Father in Spirit and truth; and indeed the Father seeks such people to worship him. God is Spirit, and those who worship him must worship in Spirit and truth." (NAB)

It is truly remarkable what Jesus said to the Samaritan woman. He explicitly stated that worship would no longer be confined to Jerusalem. This means that the reconstruction of the third temple in Jerusalem is not part of God's plan. Therefore, the hope of the Jews in rebuilding the third temple is no longer justifiable. Ezekiel's vision of the third temple refers to another place, which could be anywhere on earth except for Jerusalem.

Furthermore, the lack of reference to the third temple reconstruction in the book of Revelations, a book that refers to the end-times and the end of days, testifies to the fact that the third temple will not be built in Jerusalem. In fact, the passage found in Revelation 21: 2-3, speaks of a new Jerusalem as the location of God's dwelling among humanity. Interestingly, there is no temple present within this holy city, as noted in the same passage. This new Jerusalem is not confined to the spiritual structure but rather to a definite and concrete reality in the physical world. It says “the holy city Jerusalem coming down out of heaven from God” in “ a great, high mountain.” This is a significant revelation that challenges traditional beliefs and calls for a new understanding of the role of Jerusalem in the divine plan.

In light of this, it is important to reconsider our understanding of the significance of Jerusalem and its place in the divine plan. We must be open to new interpretations and perspectives that challenge our preconceived notions and deepen our understanding of God's will. Only then can we truly appreciate the profound wisdom and insight of Jesus' teachings and their relevance to our lives today.

VIII. Eliphas Levi and the Philosophical Cross

Eliphas Lévi was a French occultist and author who lived in the 19th century. He was known for his influential works on magic and esotericism, including "The History of Magic," which was first published in 1860. One of the topics that Lévi was particularly interested in was the symbolism of the Third Temple, as described in the Book of Ezekiel.

The Third Temple is a concept that appears in the Hebrew Bible and Jewish tradition. According to prophecy, a Third Temple will be built in Jerusalem in the end times, following the destruction of the Second Temple by the Romans in 70 CE. This idea has been a subject of fascination and speculation for centuries, particularly among Jewish and Christian mystics.

Lévi was particularly intrigued by the symbolism of the Third Temple, and he sought to explore its deeper spiritual significance in his work. He believed that the Third Temple represented a higher level of spiritual consciousness, and that its construction would usher in a new era of spiritual transformation.

To illustrate his ideas about the Third Temple, Lévi created a diagram that he called the Philosophical Cross. This diagram was meant to represent the spiritual and metaphysical principles that were associated with the Third Temple, and it was based on the design of the Temple as described in the Book of Ezekiel.

The Philosophical Cross was a complex symbol that incorporated a variety of esoteric and mystical ideas. At its center was a circle, which represented the divine source of all creation. Radiating out from the circle were four arms, each of which represented a different element: fire, air, water, and earth. These elements were associated with different aspects of the human experience, such as passion, reason, emotion, and physicality.

Surrounding the circle and the four arms of the Philosophical Cross were a series of other symbols and diagrams, including various geometric shapes and Hebrew letters. These symbols were meant to represent different aspects of the spiritual journey, such as the ascent of the soul to higher levels of consciousness.

Lévi believed that the Philosophical Cross represented the blueprint for the Third Temple, both in a literal and metaphorical sense. He believed that the Temple would be built according to this design, but he also believed that the Temple was a symbol of the spiritual transformation that could be achieved by individuals who followed its teachings.

Overall, Eliphas Lévi's ideas about the Third Temple and the Philosophical Cross were part of a broader movement in the 19th century towards the exploration and promotion of esoteric and mystical traditions. While his ideas may seem obscure or fantastical to modern readers, they were part of a rich and complex tradition of spiritual inquiry that continues to fascinate and inspire people today.

IX. The PBMA and the Third Temple

The Philippine Benevolent Missionaries Association (PBMA) is a religious organization that was founded in 1965 in the Philippines by Ruben Ecleo Sr. The group was formed with the goal of promoting social justice and helping those in need. Ecleo, a municipal mayor and healer, became the group's spiritual leader and founder.

The organization's roots can be traced back to the 1950s, when Ecleo began practicing divine healing and conducting meetings in his hometown of San Jose, Surigao del Norte. He gained a following among the local community, who believed in his healing powers and his message of social justice. In 1965, Ecleo officially founded the PBMA with a small group of followers.

The PBMA's teachings are based on a combination of Christian beliefs, traditional Filipino spiritual practices, and Ecleo's own philosophy. The group's main tenets include the importance of charity, helping those in need, and promoting peace and justice. Members of the PBMA are encouraged to live a simple life and to be humble and compassionate.

The PBMA has faced controversy over the years. Despite this, the group has continued to operate and has even gained a following outside of the Philippines.

Today, the PBMA has tens of thousands of members across the Philippines and has even established chapters in other countries. The group is known for its charitable works, including providing relief aid to victims of natural disasters and supporting education and healthcare initiatives. While the PBMA's history has been marked by controversy, it remains a significant religious organization in the Philippines and continues to have a strong following among its members.

The Divine Master’s Shrine

The Divine Master's Shrine is a significant pilgrimage site and religious landmark for members of the Philippine Benevolent Missionaries Association (PBMA) and Rubenian International, Incorporated (RII), the group’s newly-found association under the leadership of Master Ruben – III. Located in San Jose, Dinagat Islands, the shrine is a testament to the group's founder and spiritual leader, Ruben Ecleo Sr., who is revered as a "divine master" by the group's members.

The shrine is situated on a hilltop overlooking the town of San Jose and the surrounding area. It is a massive complex that covers several acres and includes numerous buildings and structures. The centerpiece of the shrine is a large, white-domed temple that serves as the main worship space for PBMA members. The temple is surrounded by lush gardens and fountains, providing a serene and peaceful atmosphere for visitors.

Inside the temple, there are several altars dedicated to different saints and deities, including Ruben Ecleo Sr. PBMA and Rubenian members believe that Ecleo was a divine figure and a messenger of God who was sent to Earth to promote social justice and help those in need. They regard him as a spiritual leader and continue to follow his teachings and philosophies to this day.

Aside from the main temple, the Divine Master's Shrine also features a museum dedicated to Ecleo's life and works, a conference hall for group gatherings and events, a library containing books on spirituality and religious studies, and several accommodation facilities for visitors and pilgrims. The shrine also has a healing center where PBMA members can receive spiritual and physical healing through prayer and faith.

The spiritual history behind the Divine Master's Shrine is shrouded in mystery, and few are aware of the deeper significance of this religious landmark. While we have provided a link to Eliphas Levi's book, which contains the blueprint for the plan of the third temple based on the biblical book of Ezekiel, there is much more to this site than meets the eye.

The Divine Master's Shrine is not only a physical space but also a spiritual one, imbued with the energy and devotion of its many visitors and pilgrims. The annual celebration of Ecleo's birthday on December 9th is a particularly significant event, where thousands of PBMA and Rubenian members come together to pay homage to their founder and renew their commitment to his teachings.

To truly understand the spiritual significance of the Divine Master's Shrine, one must experience it firsthand. A visit to the site reveals a vast complex of buildings and structures that serve as a testament to the faith and devotion of the Philippine Benevolent Missionaries Association (PBMA), and Rubenian International Inc., to their founder, Divine Master Ruben E. Ecleo Sr.

What more can I say? Look below, a picture paints a thousand words!