Greetings! It looks like you found the keys to e.gibil’s fire temple. As a sign of appreciation for returning these keys to me, let me show you around the inner fire temple. Certain esoteric knowledge is hinted at in the darkest recesses of this sanctum, that is why access to this chamber is often denied to mere passers-by. At e.gibil we stand committed to the realization and divulgation of truth but perfectly aware that, as Hermann Hesse once said, although “knowledge can be communicated, wisdom cannot be imparted, as wisdom that a wise man attempts to impart always sounds like foolishness to someone else.” Hence, in the spirit of the wise, we do not aim at vainly divulgating truth nor wisdom itself, but means for the deep and independent pondering that may in turn lead to the achievement of this greatest good.
e.gibil—the name of this temple—is formed by two very ancient cuneiform characters: “e” which merely meant “house” or “temple” and “gibil” which—apart from meaning “fire” or “to burn,” and being the name of the ancient Sumerian god of fire and metallurgy, “whose mind is so vast that all the gods cannot fathom it”—also meant “new,” “fresh,” “renewal” or “to renovate”. Consequently, e.gibil could be translated variously as, for instance, “House of Fire”, “Temple of Renewal” or simply “New Temple”.
Taking the latter into account, it should not be too difficult to establish an evident relationship between these concepts and the mythology of the Phoenix—famously known for being reborn into a new life through the agency of purging fire—nor to elucidate the also obvious relationship existing between the esotericism of all this and the prophetical words uttered by Jesus of Nazareth regarding his very own resurrection: “Destroy this temple and in three days I will raise it up”. For the god Gibil—who finds direct equivalence in the Greek god Hephaistos, the Roman god Vulcan and the Ancient Egyptian god Ptah—was the god of “works with spiritual fire” and, hence, of resurrection into a new, purged, purified or spiritualized life: the facets of these gods as “gods of metallurgy” being, in a certain extent, a mere exoteric symbolical façade for the profane. It seems also more than probable that, in much more recent times, this was precisely the Divinity from which the Rosicrucian “Fire Philosophers,” as well as master alchemist Fulcanelli, derived their names, the latter literally meaning “little Vulcan-El”. But as the god of fire and renewal, Gibil-Hephaistos-Vulcan-Ptah can also be understood as that Divine Potency to which, to this very day, Zoroastrians still pay homage in their Fire Temples as “The Son of God” or rather The Son of “Ahura Mazda,” as Zoroastrians refer to the One Good God—“for one who sacrifices unto fire with fuel in his hand is given happiness”.
Thus, here we stand, at the first half of the 21st century, and at the inauguration of yet another Temple of Fire dedicated to that Great Divine Potency which has always presided upon Great Works with spiritual fire, the same kind of works that may lead humankind to a renewed and loftier life by means of the ultimately glorious and purging Baptism by Fire. A Fire Temple nonetheless that—after Hout-ka-Ptah, the Zoroastrian Fire Temples, the Hephaisteion, the Temple of Solomon, and the symbolical Temple that Jesus erected with His resurrection—is called to be in this age of Aquarian Water most humble. For the “Lamb of God”—who died at the end of the Age of Aries or “Easter”—is still in his sepulchre or “underwater,” and shall not be seen to walk upon the waters by the common people until three days have passed and we have thus reached “Christmas” or the Age of Capricorn.
