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The Sacred Feminine and the Treasure of Rennes-le-Château
translated by: Jon Graham Inner Traditions 1989 (Éditions Pygmalion/Gerard Watlet) 2004 Inner Traditions ISBN #089281199-4
Over the past year, I have had the great good fortune to read several books on Mary Magdalene and Rennes-le-Château, written by authors from diverse backgrounds. Each has their own interpretation of this material - whether you want to refer to it as myth, legend, or simply an "invented story". Jean Markale certainly adds seasoning to the mix, with his honesty, wit, and down to earth writing style. Markale's personal background is that of poet, philosopher, historian and storyteller ... all masks for the same thing, if one really looks back through the mists of history. He has spent the better part of his life researching pre-Christian and medieval culture and spirituality, coming to the Rennes-le-Château mystery only in mid-life. Markale sets the tone for this book by beginning at the beginning ... talking about the literal countryside that surrounds Rennes-le-Château. It is a land that is steeped in history: home to Cathars, Templars and others that fit into the Western Mystery Tradition. The village itself is small and non-descript, in a hamlet at the end of a cul-de-sac in a small region called the Razès, all but indistinguishable from the surrounding stone of the countryside. I will not name names (although Merkale does!), but the two authors that peaked his interest in Rennes-le-Château and the Mary Magdalene legend did so essentially through the "back door" - Merkale did not consider their work credible, but they raised enough questions that he became curious. I am going to take this time to share an out-take from the early part of the book. It represents Markale's honest feelings, but also his sense of humor. The more I study history, the more I have the sense that this is exactly what is happening. From the book: "History has always appeared to me as a deliberate lie intended to orient people according to the circumstances and ideologies of those in power and then to lead them in a direction chosen by those called the "elites", who are really no more than manipulators of societies. As I have said, I consider history a material expression of myth. This myth is a mental structure inherent to humanity but as such is equivalent to nothing. The sole means of proving the existence of myth is to recognize it in its materialization, in its incarnation in men and women who, at the opportune moment, crystallize the unconscious impulse of this humanity that searches for itself." Markale goes on to say: "Pure objectivity is only an illusion; our perception of the past is completely dependent on our present viewpoint, which is loaded with the most varied motivations and the most excessive interpretations." One of the most interesting points that Markale makes about Rennes-le-Château is that it may be located on what he terms one of the "vital centers" on this planet ... essentially metaphysical "power points" , which draw people to them for spiritual quests. They are sacred sites which act as gateways for communication between heaven and earth. Markale addresses some important points in this book that have not been included in other books that I have read on this topic. He makes several comments about the church itself - the physical layout of the Church of Magdalene, and the changes that had been made by the central character in this mystery - Abbé Bèranger Saunìère. We can start with the Visgoth pillar outside the church that has been placed upside down. Then there is the inscription over the door to the church: Terriblis est locus iste (This place is terrible.) Inside the door, one finds a grotesque statue of the devil Asmodeus, burdened with the weight of the holy water stoup that he balances on his shoulders. (Markale makes an interesting comment here - that only in two churches has he felt ill at ease: in Rennes-le-Château and in Saint-Sulpice (in Paris). The Stations of the Cross are arranged in reverse order to most churches, and there are two plaster statues, facing each other: one of Joseph and one of Mary ... each holding an infant! The painting beneath the alter depicts Mary Magdalene inside a cave, contemplating a death's head; and there are two paintings of Saint Anthony - one as a hermit, and one as the saint of Padua. Markel has a writing style that is very much that of a storyteller - very fluid, and one in which he does not hesitate to include his own opinion in (and yes, he does give credit - and discredit - where it is due). His comments on the presentation of the church carry the energy of what keeps this book alive. From the book: "How could so many horrors, so much religious bric-a-brac, accumulate in what remains a religious sanctuary? Are we to believe that the person whose inspiration was responsible for decorating this church, Father Saunìère, was a complete ignoramus from the artistic point of view, or that deliberatley ignored the aesthetic aspect in deference to a purely intellectual message? (The specifically spiritual aspect of his message is not at all visible at first glance.)" Markale references a work by Jules Verne that actually may lend some credence to the stories surrounding Rennes-le-Château. Entitled "Clovis Dardentor", the story takes place in North Africa, and centers on a plot to discover buried treasure near the coast of Oran. There are many similarities between the book and the area of Razès and the peak of Bugarach, presenting perhaps more questions than answers, but certainly peaking ones curiosity. The central character in the Rennes-le-Château mystery is Abbé Saunière. The oldest son of a reasonably well off merchant family, Bèranger Saunière was ordained into the priesthood - one year after his younger brother Alfred was ordained into the much more rigerous Jesuit priesthood. This is an important point - it lets us know that perhaps Bèranger Saunière was not exactly an intellectual, and it sets the connection between the two brothers. Rennes-le-Château was a small, impoverished parish. The church and the presbytery were literally falling down, and there was no money for repairs. Here Markale brings home the point that Abbé Saunière was a true priest, who wished to help his people, but who also wanted to leave his own mark behind. Soon after reaching his post, Abbé Saunière started associating with a close friend and fellow priest, Abbé Boudet. Abbé Boudet convinced Abbé Saunière that he had important - and confidential information for him. Clever Abbé Boudet never quite came out with what this information might be! Abbé Saunière, due to his family background, held strong monarchist sentiments - that he chose to include in his sermons, tossing all discretion aside. This action bounced him out of his parish position, and left him without funds. He was helped out by Monsignor Billard with a personal loan of money and appointment to the position of professor at a small seminary in Narbonne. Here the story gets interesting, and credibility becomes questionable, as Monsignor Billard is said to be an eminent member of some mysterious sect, and manipulating Abbé Saunière for purposes close to this sect. (The purpose that Markale states is to rediscover a treasure and documents that are hidden in Rennes-le-Chàteau. After a small amount of time, Abbé Saunière was restored to his position (and salary) at Rennes-le-Château. Abbé Saunière also returned with significant funds in hand - three thousand gold francs given to him by the countess of Chambord. Saunière was now free to move forward with his restoration. At about this time, a young woman came into his life that was to be connected with him for the rest of his life. Her name was Marie Denarnaud, and she came to him as a servant, allegedly sent by Abbé Boudet. She acted as a servant, mistress, and protector for Saunière, even after his death (all of his lands and monies were left to her upon his death - some of the lands were already in her name). There is much more to this story - involving the finding of papers, trips supposedly made to Paris to have said papers interpreted, introductions made to influential society members through his brother (who was eventually cast out of the Jesuit order) - a true soap opera, and Markale tells the stories well! The Church Of Mary Magdalene is more than a fascinating story. For many people it will contain some kernel of truth - however small. It will make them think, and open their minds to what the treasure could be (jewels, gold or silver, coins, or writing of some type - paper money would not be there, as it was not a reliable source, due to its own fluctuation), as well as what the truth might be about Mary Magdalene and her relationship with Jesus. Is she the priestess that anoints the priest-king? I found this book interesting and easy to follow, with fact versus fiction fairly easily discernible. I recommend this book to seekers of all levels.
Bonnie Cehovet
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