Over 100 books have been written about the mystery surrounding
the tiny, mountaintop village of Rennes-le-Château,
France. Most of these books merely advance the fictional
claims of a modern, extreme right wing French group, which
grandly calls itself the Priory of Sion. The real nature
of that group and its motives were exposed in a recent issue
of New Dawn. But is there really anything of historical
or spiritual value about Rennes-le-Château?
Once the fictions created and perpetrated about Rennes-le-Château
are stripped away - a phony bloodline allegedly descended
from Jesus; gravesites of (pick one) Jesus, Mary Magdalene,
Isis; secrets of the Templars; lost records of man's origin;
etc., etc. - only three trails of actual evidence remain:
the odd lives of several generations of local priests; ancient
traditions in the area; and oddities of the local landscape.
Each of these three trails overlap, and they are the keys
of this much misunderstood and deliberately distorted mystery.
The modern keys begin just prior to the French Revolution.
In 1774, Abbe Antoine Bigou moved to Rennes-le-Château
to replace his uncle as the parish priest. He continued
his uncle's close relationship with the village nobility,
the Hautpouls. The large Hautpoul Château, rebuilt
by the family in the 16th century and still standing today,
was filled with esoteric symbols. The symbols spoke of the
family's long-standing ties to esoteric traditions and to
perpetuating ancient, secret knowledge. And the close Hautpoul
relationship with multiple generations of Bigou priests
spoke of the equal commitment of the priests to those same
ideals. In 1792, before he fled the French revolution to
Spain, Antoine Bigou carved a strange headstone for the
Hautpoul matriarch in the church graveyard - even though
she had died a decade earlier.
Almost a century later, in 1872, Abbe Henri Boudet arrived
as the new parish priest at nearby Rennes-les-Bains. Erudite
and taciturn, the popular priest joined the Society of Arts
and Sciences of Carcassonne and immersed himself in studying
local history. By 1886, he had published a strange book
called The True Celtic Language and the Stone Cromlech
of Rennes-les-Bains. It dwelt on differences in dialectic
pronunciation and advanced the bizarre thesis that English
was the source of the Celtic language. Boudet also wrote
in it of the key to a local mystery which can be accessed
by a word in a foreign language, and of 12 chests which
concealed a fabulous treasure in the countryside surrounding
Rennes-les-Bains. Despite these contradicting themes, Boudet
continued his linguistic studies. In 1893 he presented a
40 page paper on differences in pronunciation in the Languedoc
region to the Carcassonne Society of Arts and Sciences,
where it was regarded as a very serious work. And again
in 1896, he presented another paper on local dialects and
their roots. But in 1890, when he is alleged to have written
a book captioned Lazarus Come Outside, his Bishop
supposedly banned it.
While Boudet immersed himself in these activities, Abbe
Berenger Sauniere was appointed parish priest three miles
away, at Rennes-le-Château in 1885. Sauniere and Boudet
became quick friends and in 1887 Sauniere began a nine year
restoration of the old family chapel of the Hautpouls, which
served as the Rennes-le-Château church. Through the
restoration, the church took on a character more resonant
with esoteric and Masonic symbolism than Catholicism. In
his restored church, Sauniere placed the stations of the
cross in reverse order, with symbolically esoteric roses
carved atop the crosses on each station. He carved Rosicrucian
symbols into the confessional. He relocated headstones in
the church graveyard. He deliberately defaced Abbe Bigou's
headstone of Madame Hautpoul. And starting in 1901, Sauniere
began to acquire tracts in the village for an ambitious
building program - a large villa; a castle-like tower which
housed his considerable personal library; a garden; and
a greenhouse. During this time, he continued to live modestly
in his official priestly residence, but lavishly entertained
celebrated political and cultural figures who journeyed
from Paris to meet the obscure priest in the remote country
village. In 1905, Sauniere's Bishop demanded to know the
source of the wealth behind all these extravagances. When
Sauniere refused to reveal the basis for his income, the
Bishop tried to remove Sauniere from the priesthood. He
spent most of the remainder of his life fighting to remain
a priest. When he died in 1917, he was revealed to be penniless
- all of his assets had been transferred to his housekeeper.
For several years, local people speculated he had found
some sort of treasure. The story faded into obscurity until,
beginning in the 1950's, French magazine articles and a
series of increasingly speculative books brought it into
the public eye and progressively stretched the story to
encompass wild claims about a vast canvas of history and
religion. Religion lies at the heart of the heart of this
story, but not in the way advanced by many authors. Secret
societies play in it; but their role is not as spectacular
as the fictions that have been spun about them.
Abbe Antoine Bigou preserved information about Rennes-le-Château
by creating the odd, coded gravestone of Madame d'Hautpoul.
A gravestone is rarely deliberately destroyed. It is never
pillaged in wartime or revolutionary looting. It lasts,
overlooked, for many years. It is an ideal "message
drop" for anyone who comes looking for what may have
been long "lost". The people who in this case
would come looking were members of a secret society. The
medium of preserving the message for a long time indicates
membership in, indirect affiliation with, or knowledge of
such a group. It also indicates knowledge of something worth
preserving. In Sabadell, Spain, Abbe Bigou orally passed
what he knew before his death to another refugee priest,
Abbe Caunielle.(1) Abbe Caunielle may not have been the
member of such a society but he did not hesitate to preserve
what he knew and transmit it for the future through the
best and most reliable sources available. Abbe Caunielle
is alleged to have written two rare books, The Ray of Gold
and The Line of Fire,(2) about the area around Rennes-le-Château.
Abbe Caunielle transmitted the information given him by
Abbe Bigou to two other priests, Abbe Jean le Vie, who served
at Rennes les Bains for thirty years prior to Abbe Henri
Boudet, and le Vie's contemporary, the priest at St. Laurent
de la Cabrerisse, Abbe Emile Francois Cayron.(3)
During Jean le Vie's tenure at Rennes-les-Bains, slowly
and deliberately the old Celtic names of landmarks and places
in the area began to change to names resonant with Catholic
mysticism. Henri Boudet succeeded Jean le Vie as parish
priest at Rennes-les-Bains. Boudet had for years been deliberately
prepared for his role in the drama of Rennes-le-Château,
"educated and formed" by Abbe Cayron.(4) Boudet
continued the practice of quietly and systematically altering
the names of local geographic landmarks. One of the characteristics
of Catholicism has been its ability to absorb existing traditions
and practices into it, in the manner of its role model,
the Roman Empire. For example, in ancient Rome, the Pope
was the title of the chief pagan priest.(5) A cardinal was
the title of a high imperial government official. When the
church stepped into the power vacuum created by shifting
the seat of the Roman empire to Constantinople, it adopted
these titles to give it widespread spiritual and political
credibility. When the church converted France and England,
many Druids were absorbed into it as bishops and Catholic
churches were built atop old Celtic sacred sites. At Chartres,
the tribal seat of the Celtic Carmites tribe,(6) Chartres
cathedral was built over a special place for the Druids
and for all of the Celtic tribes in France, a great gathering
point and seat of religious and judicial judgment.(7) This
adaptive absorption by Catholicism has preserved many aspects
of the ancient traditions. In transferring the nomenclature
of local landmarks to a more Christian timbre, Jean le Vie
and Henri Boudet were acting totally in accordance with
Catholic church traditions and practices. They were also
consciously acting to preserve what they knew to be a valuable
The arrival at Rennes-le-Château of Berenger Sauniere
moved forward the efforts of Abbe Henri Boudet to document
and preserve the initiatic nature of the secret of Rennes-le-Château.
Both were affiliated with esoteric orders. Sauniere was
most probably associated with the Masonic Regime [Obedience].
This group was founded sometime between 1778 and 1782 by
Jean-Baptiste Willermoz in Lyons, a city to which Sauniere
often journeyed. Boudet was probably associated with it
or with another order, possibly the Order of the Rose-Croix
of the Temple and the Grail. Their documented actions, interests
and associations are entirely consistent with such affiliations.
Another person with a documented interest in the initiatic
traditions was Sauniere's priest brother Alfred. Long an
influence in his brother's life, Alfred was employed by
the Chefdelbien family of Narbonne, until his dismissal
for illicitly searching through their records. The Chelfdelbien
family were custodians of the records of the lodge of Philadelphes
in Narbonne.8 This group strongly defended the continued
existence of the Templar Order and of the Templars as the
secret chiefs of Masonry.(9) Hautpoul relative Jacques Entienne
Marconis de Negre, founder of the Rite of Memphis, maintained
considerable respect for the Philadelphes. He said they
were structured along Rosicrucian lines and had one lodge
which was the custodian of very interesting historical manuscripts.(10)
Through the information available to them from local tradition,
the oral message passed to Henri Boudet by Jean le Vie and
the teachings of Abbe Cayron, the legacy of Abbe Caunielle,
and the knowledge at their disposal through their esoteric
affiliations, Boudet and Sauniere knew part - but not all
- of several secrets associated with the valley and with
the church at Rennes-le-Château. Boudet wrote of them
in his book, The True Celtic Language and The Stone Cromlech
of Rennes-les-Bains in a certain code. If he did in
fact write the book Come Out, Lazarus as asserted
by some sources, this would be even more proof of his esoteric
The title Come Out, Lazarus refers to the raising
of Lazarus by Jesus at the ancient initiatic centre at Bethany.
The Egyptian and Mystery School initiatic process of inducing
through magical rites a coma like state for an out of body
experience was fading from use. Few were still able to survive
it at the time the New Testament was written. As originally
practiced in Egypt in the Kings Chamber of the Great Pyramid,
it was extremely dangerous, often resulting in the death
of the initiate. To bring back the seeker required a magical
operation by a priest and 12 assistants. The initiate, when
returned to the world, now saw life as if he had been "born
again". This is origin of that phrase, now so popular
among evangelical Christians. The raising of Lazarus is
a metaphor indicating Christ's superiority to the old initiatic
system in a code understood by the audience of the time,
for whom the New Testament was intended. If such a book
were actually written by Boudet, it is also a hint of what
he and Sauniere encoded in the church at Rennes-le-Château.
When Boudet wrote of the solution to the local mystery
being a word in a foreign language, by this he implied the
reassemblage symbolism of the Egyptian Osirian mysteries,
the finding the of true self, and the reuniting with lost
knowledge. It is the Masonic word, the secret name of god
whispered once yearly by the high priest in the ancient
temple at Jerusalem. It is the transformation of consciousness.
He wrote specifically of language - after the manner of
19th century occultist Fabre d' Olivet (11) - and the countryside
around Rennes-les-Bains for a very particular purpose.
At Rennes-le-Château, Abbe Sauniere also had a purpose.
He was trying to rediscover what had been hinted at by Fathers
Bigou and Caunielle and by the incomplete, limited knowledge
about Rennes-le-Château in the hands of some high
level members of several secret societies. This accounts
for a number of his actions that puzzled later investigators.
In June, 1891,(12) in a formal ceremony directed by his
Bishop, Sauniere rededicated the church at Rennes-le-Château
and publicly displayed the Dalle des Chevaliers. This ancient
stone from the church floor had been turned over a century
earlier by Abbe Bigou to conceal the entry to the church
crypt from looters during the revolution. By publicly displaying
it, Sauinere was announcing to members of secret societies,
in a simple language which they understood but which was
meaningless to the public, that he had rediscovered and
entered the ancient crypt. Its removal from the church stated
that he had again permanently concealed the entry to the
crypt. The secret of the crypt, he was saying, was his alone
to guard and to parcel out as he saw fit.
Sauniere pillaged tombs in the crypt, not out of greed
for wealth, but out of greed for knowledge. He gave ancient
jewellery and crowns from the crypts to his housekeeper,
Marie Denarnaurd, and to other priests and family members.(13)
But until September 1891, he did not find what he sought
all along. It was a tomb holding the archives of a particular
historical period for an ancient, esoteric society, along
with related papers of possible historical importance. He
was previously unable to find it because, like the entry
from the church to the crypt, it had been carefully concealed.
The discovery is noted in his journal on September 21, 1891,
three months after the ceremony rededicating the church.
And on September 29, he wrote that he had seen the secret.
Sauniere's relationship with many celebrated cultural figures
was that of those who consult with a keeper of secrets,
seeking some knowledge from him. The governmental officials
who visited Sauniere in the remote village of Rennes-le-Château
were high level Masons.(14) The reason for the association
with these people - many of whom gravitated around the Order
of the Rose-Croix of the Temple and the Grail - was because
of these overlapping interests. Sauniere was thought to
be on the trail - if not the guardian - of long lost, information
of interest to them all. A cache of esoteric records would
be a dazzling discovery of immense interest for anyone associated
with an esoteric or initiatic order, a pearl almost beyond
Also in the tomb was information about the secrets of the
surrounding countryside in a form accessible to initiates,
but only partially comprehensible to Sauniere. When Henri
Boudet wrote of the Cromlech - or stone circle - surrounding
Rennes-les-Bains, he was speaking quite literally. He was
derided in his time, as he still is today, because he has
been taken literally. But author David Wood has rediscovered
a circle of churches rebuilt atop older ruins - as was customary
for Catholic churches to be built atop Celtic sacred sites
- which does encircle the area around Rennes-le-Château.
Boudet knew that the Celts used standing stones to designate
telluric points. And they used standing stone circles for
religious purposes.(15) When he wrote that a stone cromlech
(i.e, circle of standing stones) marked the area around
Rennes-les-Bains, Boudet was saying that the entire area
is key telluric point which was used for religious purposes.
Most of the characteristics of an area of high telluric
activity are present in the physical characteristics of
the Rennes-les- Bains/Rennes-le-Château area - underground
water, radioactivity, many minerals, the odd appearance
of rocking stones, and other signs. The best known telluric
point on land today is Sedona, Arizona, because it has been
highly publicised in New Age periodicals. Such points in
the past were also called woevres, as in la Foret du Woevre,
near Stenay where the Merovingian king Dagobert was alleged
to have been killed. Rennes-le-Château was long an
exceptionally unique power point. This was known to initiates
for centuries, and the valley bares considerable evidence
that it has been used as an initiatic labyrinth in the past.
A labyrinth is a particular type of spiritual training
tool, a groundplan which the seeker physically walks, and
which incorporates three degrees, or stages. In the first
stage, the individual sheds, or is stripped, of his personal
entrappings, and sheds and transforms his unnecessary, negative
characteristics. In the second stage, the individual is
forced to come face to face with himself and find the core
of his being. In the third stage, the individual returns
to the world a different person. Like the old initiates,
like Lazarus, he comes out of the initiatic cave or labyrinth,
born again. These stages mirror the steps of the spiritual
training systems used in monasteries and initiatic esoteric
orders. In the western training system, these steps can
take many years. In the eastern system, they are designed
to take lifetimes.
Until the last century, in parts of rural Ireland and Wales,
many ancient Celtic customs were preserved and several labyrinths,
their actual purpose long forgotten, were maintained and
the custom of ritualistically walking them observed. The
ancient ritual consisted of entering the labyrinth from
the north, and proceeding through it in a clockwise, processional
fashion. At Rennes-le-Château, this would entail entering
the valley near Blanchefort and the mountain of Pech Cardou,
and eventually emerging at Rennes-le-Château. This
represents the descent of spirit into man, its symbolic
entombment at Rennes-le-Château, and eventual emergence.
Thus, in the much debated Poussin painting Le Bergiers
d'Arcadie (see page 59) which is said to be associated with
Rennes-le-Château, the processional path is implied
in the distance. The transformation of consciousness is
indicated by the geometric organisation of the artwork,
with the centre of a pentagon on the forehead of the shepherdess,
and it is affirmed in the painting by the shadow of the
hand of one of the shepherds marking the same spot on the
brow of his shadow.
The path of the Rennes-les-Bains / Rennes-le-Château
labyrinth was clearly marked in the past by a series of
fourteen carved crosses in the landscape. They eventually
became overgrown and forgotten. They were rediscovered by
Abbe Boudet and he wrote of how he found Greek crosses carved
in the landscape of his Cromlech.(16) To the Celts, the
landscape held a special meaning.(17) They held a special
spiritual communion with it, and used it as a mirror for
the themes of their bards and of their Druids.(18) 600 years
before Christ, Celtic crosses were used to mark special
locations in the landscape.(19) Later, in these same locations
in Christian times, the stations of the cross were placed
in the landscape in Italy and in France to reenact in Christian
terms the labyrinth experience,(20) and to create a mystical
Christian spiritual transformation. In the area surrounding
Rennes-les-Bains, the crosses were recarved in Christian
times into "Greek" Christian crosses. Visiting
these sites was the reason Sauniere took long walks in the
countryside. The labyrinth of the two Rennes can be walked
in fourteen successive stages.
Most labyrinths, however, are not accompanied by the telluric
strength of Rennes-le-Château. When acting upon the
receptive capacity of a spiritually oriented person, such
areas can have a powerful transformative effect, which accelerates
the intended result of a labyrinth. However, it cannot be
approached without considerable training and preparation.
This effect can be potentially very dangerous and harmful.
It is related in the fable of the minotaur. In the labyrinth
of mythology, the minotaur lies in wait at the centre of
the labyrinth. It is fearsome. It must be slain, or it devours
the lost seeker in the labyrinth. The lower nature must
be confronted and transformed, or it will destroy the spiritual
seeker. The thread of Ariadne leads the victorious knight
out of the labyrinth. The thread of reintegrated feminine
consciousness, opened when the lower nature has been transformed,
leads the seeker to be born again. Again, when Boudet writes
that the key to the secret is a word in a foreign language,
he writes of the 15 parts of the scattered body of Osiris
reunited and made whole at last, the uniting of the transformed
lower self with the higher consciousness.
The fourteen stages of the cross in the church at Rennes-le-Château
phonetically reassemble the body of Osiris in ancient local
language, Oc - thus utilising Boudet's study of the regional
dialects - and play out in the church the drama of the labyrinth.
The reversed order of the stations of the cross in the church
at Rennes-le-Château is an initiatic code. It means
a process is taking place on a spiritual plane, rather than
only a material level. The positions of the statues of the
saints serve a multiple purpose, both in the drama itself
and in reverse position of places in the valley landscape
with similar names given them by those noted local historians,
Jean le Vie and Henri Boudet. The mural beneath the church
alter is a reintegration (i.e., transformation) code. In
Celtic ritual, the skull is the symbol of the personality.(21)
In the mural, the personality is still as indicated by the
skull position. The balanced fingers of Mary Magdalene,
three from each hand and all interlaced, balance masculine
and feminine, a goal of reintegration, the accomplishment
of the Great Work of Masons, Mystics, and Occultists.
Two other signs mark the importance of this valley as a
spiritual centre, one from its ancient settlers, one from
Abbe Sauniere and Abbe Boudet. Every major Celtic tribe
had under its control a special area which had religious
significance. Chartres, for example, was under the control
of Carmites and was the chief seat of judgment and the centre
of Celtic life.(22) It was the centre of the high Druidic
court where tribal disputes were judged, as well as a major
spiritual centre. A carved stone called "Devils Armchair"
in the landscape near Rennes-les-Bains is characteristic
of most of the special areas where the Druids - high priests
and judges - held court throughout Celtic Europe in similar
naturally formed or man-carved chairs.(23) Every Celtic
tribe had a nameton, a sacred place or grove associated
with the idea of worship and justice.(24) The remnants of
stone walls and "bee-hive shaped stone structures"(25)
or capitelles in the "Great Camp" above Coustaussa
near Rennes-le-Château appear typical of a Celtic
Castro, or tribal settlement. Similar settlements are found
across southern Europe, but with circular and more conventional
living quarters. Yet such "bee-hive shaped stone structures"
were long used in the Middle East and Ireland as housing
for early Christian monks.(26)
The Celts had a particular concept of a holy city. It was
in the shape of a cross, located at the centre of the country,
with roads extending into the four cardinal directions.
Law and justice were represented around the holy city by
a rectilinear grid which mirrored the cosmic order,(27)
just as the later Christian cathedrals, smaller in scale
but equally spiritual, were in the shape of a cross and
the human body, and just as the Paris church of St. Sulpice
was oriented on the four cardinal points when its first
stone was laid in 1646.(28) The key determinator for the
Celts in this holy city was the heart, or sacred mountain,
which was the ruler - or Cardou - of the country, and which
held a special spiritual significance.
"Cardou" is not a French word or name. Its origin
appears to be the word Cardo, from the latin "Cor",
an older term meaning heart or wisdom. It was used in ancient
times in the Middle East to indicate a sacred line, or regulator,
drawn from North to South which was used both as a starting
point for geographical measures, a basis for the creation
for tithing districts, and for the creation of a system
similar to our present latitude and longitudinal measurements.
It was also used in religious rites. These special religious
sites each had their "... sacred Mount or Cardo or
Acropolis or Olympus or stone circle, around which the processions,
the Deisuls, the voyages of salvation, were made..."(29)
Circa 1670, the Paris Meridian was established. It is the
original North-South marker of longitudinal measurement
in Europe. It is located just to the east of Rennes-les-Bains,
and is immediately adjacent to the mountain of Pech Cardou.
Also nearby, before its disappearance, a painting called
"Le Pape" hung in the church at Rennes-les-Bains.
Set in the church graveyard at Rennes-les-Bains, the painting
shows two tonsured priests from the Middle Ages, standing
before the Pope, who is wearing the three tiered Papal tiara,
which was in ancient times the sign of an initiate. On a
background hillside is a unique local stone menhir which
aligns with the church at Rennes-le-Château. The Pope
has two raised fingers. One finger points to a circle on
his crozier, the other to a symbol that is the Greek letter
Pi, which is used for calculating the various properties
of a circle. Two circles and their properties.
Underlying much of sacred geometry is a vescia pisces,
two equal interlocking circles where the centre of each
circle is a point on the circumference of the other. Once
the vescia pisces is constructed, it is possible to recreate
mathematical models on the ground which involve not only
much of the knowledge in sacred geometry, but also to mathematically
reproduce many dimensions and features of the Great Pyramid.(30)
Similarly, once a such circle has been established, it is
relatively easy to divide the circle into twelve parts -
the twelve treasure chests described by Abbe Boudet in his
Abbe Boudet believed the Rennes-le-Château/Rennes-les-Bains
area was a religious centre for the ancient Gauls.(31) Commentators
from Caesar onwards have opted for the explanation that
the Druids all seemed to derive their knowledge from a common
school,(32) perhaps even of Pythagorean origin.(33) Curiously,
in keeping with the ideas in Pythagorean training, Druids
all wore a special cord, a rope of 13 sections marked with
12 knots, so that its bearer could lay out a right angle
and the seventh part of a circle (34) in keeping with the
knowledge in sacred geometry. And the valley of Rennes-les-Bains
was known as the "Valley of the Cross" until the
middle of the last century,(35) entirely in line with the
concept of the Celtic Holy City.
Many of the religious sites of the ancient Greeks were
similarly organised around a sacred mountain. The surrounding
countryside in many parts of the ancient world was organised
into twelve districts for governing purposes and to create
both a numerological/mystical rhythm and a giant zodiac.
Presently, the best known of these zodiacs was rediscovered
at Glastonbury by Katherine Maltwood in 1929, who believed
the secret of its zodiac had been transmitted by the Druids
to the Glastonbury monks and then eventually to the Knights
Templar.(36) The Glastonbury zodiac embodies "the scale
on which the ancients applied the emblems of esoteric science
to the sanctification of entire landscapes."(37) Such
mystical districts became the basis for the recurrence throughout
the ancient world of the number twelve in nations which
supposedly had their origins in twelve tribes. The purpose
in creating these societies and districts structured around
the concept of twelve was "to create and maintain a
perfectly balanced human order in harmony with the heavenly
order, where life is experienced on a high level of human
intensity, as traditionally follows the discovery of the
Traces of this objective remain scattered through Europe
and the Middle East and resurface periodically in modern
religions. For example, a meridian, or ley, has been identified
as connecting many of the old religious sites in England.
Similarly, meridians, or leys, have been found to stretch
far across the landscape, connecting a string of sites associated
with ancient traditions and relabelled as St. Michael's,
whether locally across southern England from St. Michael's
Mount to Bury St. Edmund's, or from Skillig Michael in western
Ireland to Mount Carmel in Lebanon.
In the Middle East, running down through Lebanon, from
Mt. Lebanon onward south through Jerusalem and Bethlehem,
is a corridor-like axis that aligns most of the key sites
in both the Old and New Testament.(39) In Jerusalem itself,
Dr. Asher Kaufman has discovered a ley which realigns the
holy places.(40) His discovery, in turn, has led authors
John Michell and Christine Rhone to rediscover the pentagonal/pentagram
ground plan of a geometric Temple which is created by the
alignment of many sites in Jerusalem. This alignment was
one of the ancient keys to maintaining order and harmony,
and it transcends and at the same time unities all western
religions. Its secret reassemblage was one of the key missions
of the Knights Templar.(41) Perhaps not coincidentally,
many researchers have found pentagons and pentagrams are
created by linking many of the sites in the area around
Rennes-le-Château and Rennes-les-Bains.
The humble French priests who struggled to preserve the
ancient ground plan at Rennes-le-Château knew the
importance of their obscure efforts. Men, as usual, have
misinterpreted their meaning. Their efforts were directed
at maintaining the ancient spiritual traditions which both
undergrid and transcend all religions. Those traces were
preserved in ancient temples, and more recently in gothic
cathedrals. Increasingly, man has distanced himself from
them and forgotten their use and importance. Perhaps in
the future the value of the humble priests' efforts will
be appreciated. But until the layers of fictions created
about Rennes-le-Château are finally stripped away,
time will not yield its evidence - just as time will eventually
prove or disprove the accusation of the Jesuit, Father Gautier,
writing in the 17th century, who attributed some of the
Rosicrucian works to a group headquartered in the labyrinth
in the Pyreenes.(42)
1. Tatiana Kletzky-Pradre. Rennes-le-Château:
A Practical Guide to the Site. Translated by Celia Brooke
and Nicole Dawe. Privately Published. 1993. p. 8.
2. Tatuana Kletzky-Pradre cited by Tim Haydock. Treasure
Trove. Where to Find the Greatest Lost Treasures in the
World. Henry Holt and Company. New York. 1986. p. 122.
3. Kletzky-Pradre, p. 8.
4. Ibid.,p. 9.
5. See Julius Evola. Revolt against the Modern World.
Translated by Guido Stucco. Inner Traditions International.
Rochester, Vermont. 1995. Many other writers have commented
on the adoption of initiatic and pagan symbols by the Catholic
6. Lewis J. Spence. The History and Origins of Druidism.
New Castle Publishing. Van Nuys, California. 1995. p. 102.
7. Ibid. p. 58.
8. Gerard DeSede. Rennes-le-Château: Le Dossier,
les Impostures, les Phantasmes, les Hypothesis. Editions
Robert LeFont. Paris. 1988. p. 218.
9. Jean Robin. Rennes-le-Château, la Colinee Envoutee.
Editions de la Maisnie. p. 60.
10. DeSede, p. 206.
11. DeSede, p. 204.
12. Paul Smith. "Rennes-le-Château Chronology".
Le Reflet. Autumn 1994. pp. 10-13.
13. DeSede p. 37.
14. Ibid. p. 45.
15. Nigel Pennick. Celtic Sacred Landscapes. Thames
& Hudson. New York. 1996. p. 51.
16. Michael Gabriel. The Holy Valley and The Holy Mountain.
Hurst Village Publishing. Reading. 1994. P. 131.
17. John King. The Celtic Druid's Year. Blandford.
London. 1995.p. 20.
18. Pennick, p. 9.
19. Ibid., p. 47.
20. Ibid., p. 90.
21. Ibid. p. 74.
22. Spence, p. 22.
23. Pennick, p. 42.
24. Spence, p. 118.
25. Henry Lincoln. The Holy Place. Arcade Publishing.
New York. 1991. p. 152.
26. Robert Graves. The White Goddess. Farrar Strauus
& Giroux. New York. 1966. P. 147.
27. Pennick, p. 117.
28. Franck Marie. Le Surprenant Message de Jules Verne.
S.R.E.S.- Verites Anciennes. Malakoff. 1981. p.99.
29. Godfrey Higgins, Anacalypsis, quoted by David
Wood and Ian Campbell in Geneset. Bellevue Books,
Sunbury on Thames, 1994 pp 86-87.
30. For an extensive analysis on this subject see David
Furlong. The Keys to the Temple. Piatkus. London.
31. Gabriel, p. 2.
32. Spence, p. 22.
33. Spence, p. 92.
34. Pennick, p. 117.
35. Gabriel, ix.
36. John Michell and Christine Rhone. Twelve Tribes
Nations and the Science of Enchanting the Landscape.
Phanes Press. Grand Rapids. 1991. pp 71-73.
37. ibid., p.73.
38. ibid., p. 17.
39. ibid., pp155-64.
40. ibid., 164-172.
41. ibid., pp 172-83.
42. Michel Lamy. Jules Verne, initie et initiateur.
Le cle du secret de Rennes-le-Château et le tresor
des rois de France. Editions Payot & Rivages. Paris.
1994. p. 135. The reader should not conclude that the Rosicrucian
Order was headquartered at Rennes-le-Château. It was
in another country.
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Article appeared in New Dawn No. 63 (November-December 2000).
Robert Richardson is the author of The Unknown Treasure:
The Priory of Sion Fraud and the Spiritual Treasure of Rennes-le-Château
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