00.01.335,00 Professor Andrew Bob Gesellschaft Naso Man, Department of sample 97, 27, Three. So Man,λο zeg At least Not for treatment Nobody Noeg but Not for not for at least Ladies and gentlemen, you're listening to the hour of the time. And let me tell you right now, if you don't have a background in the subject that you're going to hear tonight, you're not even going to know what this is all about. You're not going to understand it. Whatever conclusions you come to are going to be wrong. If you haven't been listening to this broadcast for at least three years, you're not even going to begin to get the point of this broadcast, so don't write me any silly letters saying that you don't understand. I'm telling you right now, you're not going to understand. This is for the people who've got it together, who've been studying, who've been listening, who've been reading on their own. Don't go away. I'll be right back. Due to the length of the subject tonight, there will be no commercials. Tomorrow night, however, will be one long hour commercial because by popular demand, I'm going to rerun Stephen Jacobson's tape, Wake Up America, about money. And if you've never heard it in your life, you've got to listen to it. It is the best, best ever done on the subject of money. I couldn't even come close to it. So don't miss tomorrow night. And beginning Monday night, we will read to you the deathbed deposition of an FBI agent who wanted to face his God under some better circumstances. And he bears it all. So ladies and gentlemen, it is imperative that you listen closely tonight if you have the background of study that will enable you to understand what this broadcast is all about. If not, sit back and listen. You might get a glimmer. But believe me, you're not going to know. Thank you. Something love, it is a razor that leaves your soul to breathe. Something love, I say love, it is a wonder and endless aching lead. I say love, it is a flower and you, you, you. It's the heart A great awakening That never Love of sadness It's a dream A great awakening That never Takes a chance It's a warm Who won't be taken Who cannot Be here And the soul Afraid of dying That never Burned to fail When the night Has been too lonely And the road Has been too long And you'll see That love is only For the sea And the song Just remember In the winter Far from me The blue snow I am the sea That with the sun's love In the spring Be called The moon They were knights of an ancient order Offenders of Christ In the Holy Land But within their ranks A secret was born A secret still kept today Find out more As we feast together A rose, a star, and a saint In a purple that is the shadow of the temple A temple Warrior monks of a religious and military order Who fought for Christ in the 12th and 13th centuries Who died for Christ And yet who at the last Were accused of many crimes Of denying Christ Of trampling and slitting on the cross Their story is Inextricably inclined In the history of this place And of the mystery which Broke into the 20th century Across the plain at Rennes-le-Chateau For me The beginning was the story of a man Who lies buried here In the French Pyrenium village Of Rennes-le-Chateau Here lies Belen-Ve Saunière Priest of Rennes-le-Chateau 1885-1917 Sometimes when I stand beside this grave I feel the urge To reach down into the earth And shake those moldering bones Back to life For nearly ten years He's led me a curious dance I've chased many a false lead Left to many a deceptive conclusion Being blinded by ingenious smoke screens By crews Strewn by him and others before him To conceal one astonishing And simple truth The Templars Warriors Clad in their iron nail With cloak of white Emblazoned with a cross The color of blood Warriors yet monks Who had taken the monastic vows Of obedience Chastity and poverty An immensely wealthy order Who yet were individually poor Owning nothing One of their seals Symbolizes their communal brotherhood An order of fighting monks Sworn like other brotherhoods of knights Like the pilgrims Like the crusading noblemen To wrest the holy land From the Muslim unbelievers Who in the eyes of Christendom Were desecrating the places Holy to Jesus To the faith of Europe The earliest mention of their name Appears to be here In the Chronicle of William of Tyre Written in 1160 He tells us That the poor knights of Christ And the Temple of Solomon Were founded in 1118 By Hugh of Pions Hugh with eight companions Banded together with the idea That as far as their strength permitted They should keep the roads And highways of the holy land safe With his special regard For the protection of pilgrims Nine men Undertaking the seemingly impossible task Of policing the wild And perilous pathways of the desert Only nine men To protect the thousands Of pilgrims and crusaders Swarming into Palestine In those uncertain And dangerous times With this plan They are told They presented themselves With the King of Jerusalem He seems to have found That objectively the worthy one And placed at their disposal An entire wing of the royal palace Which stood on the foundations Of the old temple Hence the main templos Part of their home Still stands Which is the women's wing Of the Alachlan Mont Here on the temple mount Within a short state of time The King vapored the palace entirely Leaving it in the control Of the poor knights For nine years William tells us The nine poor knights Pursued their objective Admitting no new numbers To their order There is however A total silence From what their activities Actually were During those nine years Word of the men's decrease The soldiers of Christ Spread back to Europe And in 1128 The temples were officially recognized As a religious military order No secular authority No ecclesiastical power Would hold sway over them They were a power Unto themselves Autonomous Owing allegiance To neither kings Nor prelots Answerable Only to the Pope himself From strongholds Outside Jerusalem They strengthened their grip On the Holy Land There was a certain glamour To these iron monks Enduring in the name of Christ The burning heat of the desert In the two decades which followed Younger sons of noble families Flocked to enroll In the Templars ranks Vast donations in goods Money and land Were made from every quarter Of Christendom And within twelve months Of their incorporation The order held huge estates All over Europe And in 1147 The Templars embarked On the Second Crusade The reputation They established in battle Was one of zeal Teased with an almost Insane foolhardiness Foolhardy they may have seen But their rule forbade them To sue for ransom Or even to retreat Unless the odds Were more than three to one Jerusalem was their home Stronghold of the armies Of Christendom And here The Templar knighthood Flourished As the DBCómo Did the true Bruce ¿Quéll me out about From his voice Marriages As the witness Was only plotted in地 But their Darling By Bukyd and the rest of each Haven teased For a century, the power and influence of the Templars grew. Diplomatic links were even maintained with the Muslim world, to which they were yet so often opposed on the field of battle. But the Templars world was not confined to war and the increase in international diplomacy. In their early years here, they established markets and took commissions from which they financed their operations. With their network of castle preceptors spread throughout Europe and the Near East, they were able to organize the safe transfer of money for merchant traders. Modern banking grew directly from the system instituted by these efficient and dedicated men. And they traded not only in money, but ideas. Their contacts with Islamic and Judaic culture made them a natural clearinghouse for new systems of thought, new philosophies, new sciences. Some people have even said that they brought the chess game into Europe. At the dawn of the 14th century, King Philippe de Beles sat on the throne of France. The Templars were firmly established with a network of castles throughout his kingdom. But the Templars owed him no allegiance. Their fidelity was reserved solely for the Pope. Philippe had no control over them, and he owed them money. Such a cause to spur a medieval monarch to action. Heresy was the excuse. The king's first necessity was to ensure the cooperation of the Pope. Through ruthless pressure and intrigue, he engineered the election of the Archbishop of Bordeaux to the vacant papal throne in 1305. The newly elected Pope, Clement V, then moved the papal court to Avignon, committing the papacy to what is remembered as the Babylonian captivity in 70 years in France. With the Pope in his pocket, Philippe exacted his payment for the gift of his influence, and that payment included the suppression of the Templars. At dawn on Friday the 13th of October, 1307, the Templars throughout France were arrested. Although Philippe's objective of total surprise seemed to have been achieved, his prime target, the Order of Wealth, was never found, and what became of the Templars' treasure has remained a mystery. In France, the Templars were tried, and many were put to the torture. Strange confessions, and even stranger accusations were made. Grim rumours began to spread. The Templars worshipped the devil called that comic. But their secret ceremony, they prostrated themselves before a head which spoke to them and gave them some inexplicable power. Outsiders who chanced to witness their rights disappear, never to be seen again. And they were accused of other things, too. Of teaching women how to abort. Of sovereignty. But most bizarre of all the charges to be levelled against these soldiers of Christ, who had fought and laid down their life so valiantly in Christ's name and in his service, they were accused of denying Christ and tramping on the cross. Their treatment was without mercy. All were imprisoned. Many were burned. And in a papal bull of 1312, the entire order was officially dissolved. But how did these knights, sworn to poverty, become the wealthiest and most powerful institution in Christendom? How did the dedicated soldiers of the faith come to incur the terrible charges of blasphemy and heresy which were levelled against them? Fascinating though these questions were, I began to ask myself if the mystery of the Templars was truly a part of my main task, the unravelling of the puzzle of the 19th century priest Ferrand de Saunière and his tiny village. I felt that the Templars had to be left to one side unless I could find something more tangible to link their presence here with the fabric of the local storage. True, they're whirlings, but were they important? Important to the story of Saunière, the penniless priest which I knew so well. The priest who began in poverty and yet spent millions. Who made a discovery in his church of the parchments which hid secret messages. One, speaking of a treasure belonging to Dagobert and to Zion. And the other, more complex, more cryptic, shepherdess, no temptation, to which Poussin, Tenier hold the key. Peace 681. By the cross and this hort of God, I complete this demon guardian at midday. Blue apples. The message which led Saunière to the painting by Poussin, of the supposedly imaginary tomb which yet exists in the countryside nearby. The obvious relevance of the painting led me to undertake a detailed examination of it. And I found what seemed to me to be a curious and rigid geometry. I sought the guidance of Professor Christopher Cornford of the Royal College of Art, who had made a special study of the geometry of paintings. He found a totally unexpected and quite startling underlying structure. And it was pentagonal. The pentagon is formed by overlapping regular triangles whose angles are 36 degrees, 72 degrees, and 72 degrees, a five-pointed star. Professor Cornford suggested that if Poussin was saying anything, it was that pentagons and the angles of the pentagon were in perfect. Perhaps I should look for them in association with Rennes-le-Chateau. Remember now that first hint in the parchments that the treasure belonged to Dagobert and to Zion. Now Zion is Jerusalem, where the story of the Templars seems to begin. And Dagobert was one of the last kings of the Medovingian Franks. The Medovingians were not anointed kings, but kings by virtue of their blood, which was believed to have some magical, even divine, attribute of quality. They were called the long-haired kings, and like Samson, their power was supposedly vested in their hair, which they could never cut. According to legend, they were identified by a distinctive birthmark, a rose-red cross. Most famous and influential king of the Medovingian dynasty was Clovis I, who led pagan law to Christianity. When Clovis was baptized at Weems, he became king not only by virtue of his blood, but also by sanction of the Roman church. But as so often happens, the rule of a strong king diminishes with his successors. When Dagobert II inherited the kingdom, attempts were made to keep him from his throne, and in the year 679, he was assassinated. His infant Saint-Sygebert, now rightful king, was reputed to have died with him. But a stone uncovered by Saunier supposedly depicts the rescue of that child, who was carried to safety to the ancestral home of his mother, and that home was Rennes-le-Chateau. Here, Sysgebert grew to manhood, and through his descendants, the blood royal of the Medovingians flowed on in gnarled and numerous family trees, nursing an accumulation of bitterness and rancor stemming from the betrayal of Dagobert and the loss of their rightful inheritance, the throne of France. And at last, that blood bore fruit in the house of Lorraine. Godfrey of Boulogne, Count of Bouillon, and Duke of Lorraine, was a direct lineal descendant of Dagobert II. And when, in 1090, Christendom mobilized to recapture the Holy Land and the sepulchre of Christ from the Islamic unbelievers, Godfrey was in command of the mightiest of the four armies which embarked on the crusade. When Jerusalem fell to the crusaders in 1099, a mysterious group of religious figures convened. The identity of this group has eluded the investigation of historians. Its task was to elect a king of Jerusalem. This shadowy but clearly influential group of electors promptly offered the crown to Godfrey of Bouillon. For the supporters of the blood royal of the Merovingians, Godfrey was already a rightful king, but a king without a kingdom. Now that mysterious conclave had given him the most precious kingdom on earth, the Holy Land. But could I begin to identify this shadowy but powerful organization? And could I find a connection, a link with the Order of Knights Templar? And then I found a document. It attests to the existence in 1090 of a mysterious organization called the Order de Notre Dame du Montesillon, the Order of Our Lady of the Mount of Zion, which apparently acted in close concert with Godfrey of Bouillon. The document also refers that at least five of the nine founding Knights Templar were also members of this same Order of Zion. But how authentic is this document? History seems to make no reference to any Order of Our Lady of Zion. At first of all, the document may well seem spurious, but the deeper one probes into the obscured recesses of history, the greater the weight of circumstantial evidence that emerges. In 1099, Godfrey is elected King of Jerusalem. Immediately, here on the mouth of Zion, on the ruins of an ancient building called the Mother of All Churches, an abbey is built. It is called the Abbey of Notre Dame du Zille. It seems reasonable to suggest that those who occupied the right-of-view abbey were members of an order which bore that same name, but reasonable suggestion cannot prove the existence of the order. However, documents do exist, dating from the time of the Templars, which are not speculative and cannot be disputed. One refers explicitly to the Abbey of Notre Dame de Zion, and another cites the order in an elaborate transfer of abbeys and church lands. It is clear, then, that we are not discussing some fictional organization, but one which had an actual and documented existence. But what would it subject it? And why do it remain so carefully in the background? And what can be made of its links with the Knight's Templar? Let us look again briefly at the early known history of the Templars, but now with its new knowledge held as a backdrop to the picture. The Priory's document insists that five of the nine founding Templars were members of Notre Dame de Zion, already established in Jerusalem for more than a decade. If I am right, Zion was the shadowy religious group behind the election of the King of Jerusalem. Perhaps I should look to the Church for a figure known to be associated with the Templars and who could provide the link. One figure immediately emerges from the shadows, the dominant Christian voice of his age was Bernard of Clairvaux of the Cistercian Order. The Cistercian monks were the purely monastic non-military equivalent of the fighting Templar monks. Bernard drew up the rule by which the Templars were to live. Could he also have been concerned with the mystery surrounding the Order of Zion and their hidden involvement in the founding of the Templars, their offspring order? It is clear that St. Bernard played a vital role in the early history of the Knights Templar, and curious hints of that role have been proposed by certain historians who have studied and interpreted his writings. One such hint relates to the time of the Templars return to France after their early years in Jerusalem. the work has been accomplished with our help, and the Knights have been sent under the protection of the Quartushard Vanya, where all precaution can be taken against interference by public or ecclesiastical authorities, where one can best make sure of a secret, a watch, a hiding place. No interference from public or ecclesiastical authorities, and a search for a hiding place. Could the Templars have been sent to the Holy Land to bring something back from Jerusalem, something which St. Bernard was privy to, something which had to be protected, hidden away? Could this explain why the king vacated the palace and handed it over to the Knights Templar, and the silence of the records concerning their activities during those first nine years? We must remember that at the end of their history, the Templars kept inviolate the secret of the whereabouts of their treasure? What precious thing might have been in their possession, so precious that not even torture could bring a hint of it from their lips? And where could have been the resting place of their secret, their watch, their hiding place? On Friday the 13th of October 1307, we are told, King Philippe succeeded in having all the Templars of France arrested. That statement, however, is not quite true. One group of Templars alone succeeded in escaping the clutches of Philippe's executioners, and they were the Templars of this preceptory of Vézou. How did they escape, and why? The clue lies in the name of the commander here at the time of the Templars' downfall. It was the Seigneur de Gaulle. And the Pope, Philippe's reluctant accomplice, was Clement V, who, before taking that name on his election to the papal throne, was Bertrand de Gaulle. Bertrand de Gaulle, whose mother was Ida de Blanchefort, of that same family who gave the Templars their fourth planned master, and whose lands spread out from their ancestral home, there across the plain. An earlier member of that Blanchefort family, Bertrand de Blanchefort, became in 1153 fourth joint grand master of both Templars and Order of Zion. Bertrand could be seen to be the most significant of all the grand masters of the temple. He was who transformed the order into the superbly efficient and highly organized institution it became. Thus, with their mysterious task accomplished in their early years and under the influence of St. Bernard, the power of the temple grew. By 1187, both the Templars and their parent order of Zion were well established. But by then, too, the Templars appear to have grown too powerful, too autonomous, too unwieldy and unmanageable for their parent organization. To the order of Zion, the Templar order may well have seen the self-willed and unruly child. In 1187, the grand master of the temple, Gerard of Edephor, led his knights into a rash, impetuous, ill-conceived, and disastrous battle outside Jerusalem, and the holy city was lost. The documents of the order of Zion refer to this action as treachery. And in the following year, 1188, the records refer to a separation between the two orders. The parent set the child free. And their family links remained. The Templars now stood on their own feet. free to ride with haughty arrogance through the remaining century and a quarter of their existence to their final grim doom in 1307. After the split, the parent order modified its name. Henceforth, it was to be known as the Triary of Zion, the Priory of Zion, and as such, it has continued its cloaked and shadowy existence down the years. Oph嫈 mand were held into the land. When I first saw this document, I was finally những inclined to land it as authoritative, nor even reliable as evidence. Among the information it contains is a list of the names of the Priory of Zion's Grand Masters, after their separation from the Templars and up to the present day. Victor Hugo, Jean Cocteau, Leopold. Some of these names are so illustrious that the list seems just the sort of grandiose pedigree that would be created for itself by a lunatic fringe body of eccentric playing at secret societies. It is all too easy to make assumptions and not to keep an open mind. Isaac Newton, one of the greatest scientists that England has produced. What could the priory embody that would attract him and the other great figures on the list? All seem to share some interest in the esoterically occult, in secret teachings, hidden knowledge, knowledge which at certain times in the past would have been heretical and highly dangerous. Leonardo da Vinci, great artist, great thinker, unorthodox in his religious beliefs. Jean Cocteau, great writer and artist, unorthodox in his religious beliefs. The common ground which all these men share, and they share much, was still not enough. Were the connections more than guesswork, something was still missing, something which binds these great men and claims their allegiance, their allegiance and their silence. But we must not lose sight of the origins of our hunt, so near the obscure parish priest and a remote mountain hamlet. Here, in his church, he found the clues which led to his treasure. Could I perhaps find traces of the priory of Zion here at the heart of the city? The parchments conceal the keyword Zion. They bear also the initials PS. This must refer not to Jerusalem, but to the priory of Zion, which calls itself also the Order de la Rose Troas Geritas, the order of the true Rose Cross. And Saunier's imagery in his church repeats again and again the Rose on the cross, the emblem of the Rosicrucians, who burst upon the world in the 17th century in the Rosicrucian manifestos written by Valentin Andrea, Grand Master of the Priory. The Rose Cross, which seems to echo the rose-red cross emblem of the Templars, birthmark of the Melitindians. The story seems to stretch into a distant past through heresy of the Templars and murdered England. And my research has uncovered a priory document of genealogies, tracing his descent from the Melitindians and leading to a man called Pierre Pontard de Saint-Claire, in whose reigns it seems now ran the blood of the long-forgotten Zagabert II. After some natural hesitation, he at last agreed to talk about his place in this story. Mr. Pontard, is there still a secret at Renly Chateau? And the secret is not only a Renly Chateau. It is also around the Renly Chateau. And if you talk about a material treasure, we don't even talk about a material treasure. We don't talk about a material treasure. We only say that there just exists a secret in Renly Chateau. It is possible that there is something other thing around the Renly Chateau. And how did Poussin take a good story? Effectivement, in the tableau de Poussin, there is a certain revelation. Poussin is an initiator. He built his own painting in initiator. But in history, in the book, in the characters, you know, the arts are a form of expression where the truth could be hidden. Can you tell us whether the Priory of Zion still exists today? So, the science exists always. The last members of the last members, the last members of the last, and that's what I've heard. Everyone knows. Mr. Cantart, over the centuries, you have supported the Priory of Zion. We have a solution. And Zion is a solution. Yes! What, yes? Yes, I speak of the line of the Merovingian. Because of the Merovingian, the Merovingian, they are the ones who are the ones who are in France. And without them, they will not be in France. And the Capetian and the Carolingian, they have followed the line of the Merovingian. The Merovingian represents France. The Merovingian. The Merovingian is a river. A road trip Philctions Some say it loves you neither может That now the tender reese But wonder is something love. It is a river that needs your soul to breathe. Somewhere else it is a river and I say to you, I say love, it is a flower. I'm only you, it's all I see. It's a heart of pain and pain. It's a heart of pain and pain. Let's never take a chance. If the one who won't be here, who cannot be here. I'm just so afraid of God. But wonder is something love. When the night has been too lonely. And the hope has been too long. And you say, I love you only. For the fear and the love. I'm just so afraid of God. I'm just so afraid of God. I'm just so afraid of God. Oh, I'll see that within the floor. It will sink beyond the gate. But is this story really nothing more than an elaborate cloak of mystification to cover a futile attempt to restore a long-forgotten dynasty of French kings? Rennes du Chateau, where the son of the assassinated Saint Dagobert was brought. L'Anchefort, ancestral home of the fourth grandmaster of the Templars, the third grandmaster of L'Anchefort, and of Bézu, the preceptory which evaded the net when the Templars fell in 1307. Bézu, L'Anchefort, Rennes du Chateau, three castles locked together in a precise geometric relationship. Echoed in the 17th century by Nicolas Poussin in his masterpiece Les Berges d'Arcadie, a picture in which Saunière took a great interest. But is there any reason to suppose that Poussin was involved in a secret other than merely the oddity of having apparently painted a landscape which the experts tell us he never saw? Well, in April 1656, Poussin had a conversation with a French priest. The priest wrote to his brother about that conversation, and historians have long been aware of that letter, which speaks of a secret that Poussin had which kings would have pains to draw from him. Poussin most certainly had a secret, and I was convinced it lay in the Pythagorean pentagonal geometry with which he structured his painting of the tomb at Ark. But where were all these fragments of information taking me? Some unquestionably locked together. Some were obviously part of the puzzle, but their place in it was unclear. Yet another element was needed, a connecting thread, and that still eluded me. The pentagram has already appeared elsewhere, hidden in this parchment. But this pentagram, unlike the mountains, was an irregular one. It broke through its surrounding circle. What could this imply? In fact, what is the significance of the pentacle? The magician uses a pentacle enclosed within a circle for conjuration. The surrounding circle is his protection. To break it is to allow the evil to enter. Is this what is being implied? I think not. Certainly it's a possibility, but the pentacle is not only a symbol of black magic, of evil. The shape seemed to be assuming an unexpected significance in my research into the history of the Priory of Zion. It kept nagging at me, and when I talked to Mr. Plantard, I asked him about the geometry I had found and what significance he saw in the setting of the pentacle. The geometry is pentagonal, isn't it? At that moment, Mr. Plantard could have said, I don't know what you're talking about, or even there is no significance. But in a sense, his answer confirmed my suspicion that there was an importance attached to that symbol which I have yet to discover. Magic seemed a possible answer. But then, magic has become a matter for ridicule. It's not always been so. This story has a very long past, and the blood of thousands has been shed in the fight against witchcraft. And even today, there are many who take magic all too seriously, no matter how much we others may scoff. We've even suffered a distorted vocabulary. The word occult has come to be associated only with magic, witchcraft, devil worship. But occult simply means hidden. A secret body of knowledge reserved only for the initiated. Sonia, I know, had left us cryptic images of one such body of hidden knowledge. The symbols of air, fire, water, earth. The four elements of alchemy. Alchemy. For most people today, no more than a half-a-gotten medieval quest for the way to change base metal into pure gold. But the true alchemist search was much more than that. A key phrase in their writings is, as above, so below. Reflecting their continual search for an earthly counterpart to the immensity of God's cosmos. Their desire to transmute base man into pure spirit. The alchemical quest seems to have held much fascination for many of the grand masters of the Priory of Zion. And the Templars seem to have absorbed it along with the other Eastern philosophies and sciences with which they came into contact. As above, so below. Base man into pure spirit. A religious concept. And the Templars were a religious organization. The Priory also. And Saunier, the priest, emphasized the religious aspect by placing cryptic imagery in his church. A church dedicated centuries before his time to Mary Magdalene, the redeemed sinner who was the first to see Christ after the resurrection. When Saunier returned from Paris with his newfound knowledge, he emphasized the importance of Mary Magdalene by naming the tower which he built with his newfound wealth La Tour Magdala, the Magdala Tower. For the occult initiates of the Middle Ages, Mary Magdalene, through her redemption from sin and her unique knowledge of the risen Christ, was regarded as a medium of secret revelation. And those initiates have chosen the planet Venus as her symbol in the cosmos. A saint and a star. The connection between them could only be fanciful, subjective, close to fairy tale. I could find no connection that seemed valid to me until I realized that I had to stop imposing modern attitudes on the thinking of those involved in this mystery. To come to terms with it, to begin to understand, I had to look at their beliefs, their interpretations in their way and not in ours. If we are to find a significance in Venus, then we must look at the planet as they did. And in the thinking of those who created this mystery, there was some connection between the Pentacle at Renner Chateau, Mary Magdalene and Venus. But how did the medieval mind view the universe? As soon as I began to work along those lines, I found exciting new answers to old questions stemming from the ancient belief that the Earth and not the Sun was the center of the universe. Each planet has its own pattern of movement around the Sun when seen from the Earth. And for medieval astrologers, those differing movements allow them to draw geometric shapes based on the positions of the planets when they are aligned with the Sun. For example, Mercury in its orbit is aligned three times with the Sun. And the pattern formed by these conjunctions is an irregular triangle. Each planet makes a different number of alignments. Each forms its own irregular pattern. only one planet forms a precise and regular geometric pattern in the sky, and that planet is Venus, the heavenly representation of the earthly Mary Magdalene. And the pattern she draws as regularly as clockwork every eight years is a pentacle. As above, so below. Here was the link between the worlds of matter and spirit, between base and corrupt man here on Earth, and the twinkling firmament where dwelt God and all his saints. Mary Magdalene, the medium of a secret revelation, was herself the image of the secret revelation in the sky to the medieval mind, to the alchemist, to the Templar, to the Priory of Zion. Such an image was immensely powerful, immensely potent. in that majestic symbol in the sky, harmonious, unchanging, regular as a metronome, was the music of the spheres. Ten years ago, I asked the question, did Berendt et Saunière really find a treasure? That led me into a hunt for the treasure of the Templars, and I found that their shadow obscured the Priory of Zion. Ten years of research into the obscure byways of history, ten years of discoveries and false leads of excitement and irrelevancies. But always, there were the Templars, the Priory, and the Chateau in Saunière's immense wealth. Did he really find some long forgotten hoard of gold? On balance, I think not. I now think that that mysterious organization, the Priory of Zion, provided him with the means to buy the land, build the house and the tower, perform all of his other works, but not for his sake, not for his comfort, not for his purposes, but for theirs. For Saunière now seems to have been no more than the guardian of this place which had such immense significance for the Priory of Zion. The real treasure of Ren le Chateau is not one of gold and jewels. The real treasure is a secret, the Pentacle, a secret which held immense potency in the past and which for some people still holds that potency today. Shape, I am told, has a property. In other words, certain shapes do certain things. can a Pentacle really do something? I don't know. Perhaps in some ways I don't want to know. I discovered it, so I can't ignore it. All these illustrious people of the past, Poussin, Leonardo, Newton, all of them over the centuries have been involved in this story. What are really intent on restoring the deposed Melodyngian blood? What can there be so special about this royal bloodline that can ensure centuries of loyalty? still, something seems to be missing. And only the Priory of Zion can answer all the questions which seem to increase even as the discoveries are made. The Priory of Zion. Does it still exist? Is it really still alive? Still a force to be reckoned with? Certainly it existed in the past. and it has been powerful and it has been associated with a pentacle and a royal dynasty. If the Priory of Zion still exists and Mr. Planta insists that it does, then the latest name on their list of grandmasters is Jean Cocteau. Was he really involved in all this? After ten years of research, I no longer wonder, I can only observe and record. And I have one more thing to show you. Something which brings me to London. Not to the Templars' church, but to a church little more than a mile away, just behind Leicester Square, the Church of Notre-Dame de France. Who means the currency of all artists, all painters. Here, we are in a church dedicated to Notre-Dame. Found in 1940, it was restored and redecorated by artists from all over France. The mural in this side chapel is a crucifixion, painted towards the end of his life by Jean Cocteau. his style is instantly recognizable. book. One of the clearest, the most recurrent images in our story has been the rose upon the cross. And here, at the center of his design, where the body of the crucified savior could dominate all, Cocteau, give us this. The Priory of Zion tells us that Cocteau was their grandmaster. For him, and for them, this was an immensely significant symbol. The rose, and the cross. Of course, finding it here could be nothing more than an extraordinary coincidence. For me, it is one more piece of evidence for a shadowy, centuries-old mystery, which is only now, slowly, finding its way back to the light. Now you can own Ancient Mysteries, The Shadow of the Templars on videocassette for only $24.95 flood shipping and handling. Call 1-800-423-1212 to order The Shadow of the Templars. Let me give you the translations of this man. First of all, the first answer was, there is a... the fallen in the breeze, theunkenness the crowd, the tender people On the face of this ribbon That knee must tray On the face of thisita I say love is a flower And you can only see It's the heart that Jesus made me That never leaves me down It's the dream of praying the way in peace That never takes a chance It's the one who won't be taken You cannot see the king And I love so afraid of dying You'll never learn to live When you're alive This is the dream of going down