Paul Le Cour has some interesting stuff to say on Tombelaine....in fact, he has lots to say about every single thing that Cherisey refers to.
If a relic does exist ... called by some the *crista* then someone has perhaps got their wires crossed.
Either Le Cour didnt fully understand, but he knew all the component points, but chose not to refer to it.
Or, he didnt know, but something came Cheriseys way which enabled him to go on to find out what it was all about, because Le Cour talks about everything except a cross of Solomon.
One would presume that Le Cour knew before Cherisey ....
Theres also a big difference in the current theory about it being a 'cult of the dead', or, as Le Cour seems to believe, the re-emergence of the 'other church', the church of John.
Im trying to make sense of it ....
But now i would like to try and find out how Plantard and Cherisey were set on the trail of a 'gold cross' .....they must have come across some information or something ....all very intriguing.
Sorry Sandy, I'm not familiar with Paul le Cour but did he talk about anything related to Solomon that wasn't a cross?
Daniel Castille's and IBJ's research is one thing...it's out there on this forum for you to read...and if you have an ounce of brain power and the willingness to read your history..you can follow the path of this object.
However my brain doesn't work like theirs...i'm off in another direction...but i translate for Isaac (some poor bugger has to ) ....doesn't mean i see eye to eye now does it.
Read René Guénon...read Steiner...read Louis Charbonneau-Lassay...read about the Shekinah..Metatron..Archangels...the king of the world....read Anne Lombard Jourdan... the ancient History and beliefs of the world, read up on Delphi & the Oracle...read everything & anything except all that rubbish about RLC!
Found this a relationship of Paul le Cour to Louis charbonneau-Lassay. http://www.alpheus.org/html/articles/es ... rdson4.htm
But common pilgrims were not the only recruits sought by the Hiéron. To realize its goals, the Hiéron needed to attract an elite. And it did, drawing to it royalty and the wealthy and many artistic and intellectual notables. A very prominent intellectual drawn to the odd esoteric spiritual recipe of the Hiéron was Louis Charbonneau-Lessay, a well-born Catholic author and former priest. Charbonneau-Lessay was widely known and acclaimed in scholarly, religious, and esoteric circles for his research and writings on the use of symbols in medieval Catholic times. His major work on this subject, The Bestiary of Christ, is still in print today. Charbonneau-Lessay actively sought esoteric knowledge. From his studies he had concluded that the Templars held a secret and special knowledge and he was drawn to contact several secret societies and to the Hiéron school to search for it.
When Drevon had died in 1880, Sarachaga increased his already potent influence in the Hiéron and his ideas dominated it for 38 more years. The activities of the Hiéron were encouraged and its practices which seemed to conflict with Catholicism were protected by Sarachaga's friends Pope Pius IX and Pope Leo XIII. When Pius X became Pope in 1903, the conflict between the church and state in France was so intense that the Vatican needed Sarachaga and his devoted followers more than ever. In 1903 the French church became subject to state overview and in 1905 the Law of Separation in France nullified Napolean's old agreement with the church. The church lost its property and revenue in France, while by 1907 on the spiritual and intellectual front Pius X was so besieged by Modernism that he wrote a Papal Encyclical against it. With the passing of Pius in 1914 and the beginning of the First World War, the French Catholic Church was pushed further away from its traditional prominence in French life. And in 1917, six mystical visions of the Virgin Mary at Fatima, Portugal, spoke of a new threat to the church from Russia, and a mysterious Catholic end-times prophecy. All these factors emphasized the need among Traditionalist Catholics for a reformation of the Masonic-Jewish forces that to their view were behind the devastating blows to church and royalty.
From 1910 throughout the turbulent time when First World War raged, the symbolism of the Sacred Heart and related symbols and spiritual aspects progressively gained prominence in Catholic intellectual and religious circles. The monarchist Abbé Felix Anizan had been focused on this subject since 1909. In 1921, after the death of Baron Sarachaga, Abbé Anizan started a journal called Regnabit ("He will reign"), Revue Universelle du Sacre-Coeur, funded by a bequest from Sarachaga and supported by a number of high ranking clerics. Its name referred to a prominent Hiéron theme, the Kingdom of Christ coming at the end of the Millennium. In 1922, at the request of Archbishop Louis-Ernest Dubois of Paris, Charbonneau-Lessay began to write for Regnabit, increasing his involvement and interest in the work at the Hiéron.
René Guénon also came into prolonged contact with the Hiéron at this time through Charbonneau-Lessay, whose knowledge he wanted to share, and through their mutual association with the anti-Masonic magazine, La France anti-maconnique. And another figure who at the same time began moving visibly into the orbit of the Hiéron was Paul Le Cour. Years later La Cour would be alleged in "Priory " publications as a friend of "Priory" creator Pierre Plantard. In November of 1923, Le Cour began an intense period of contact with the Hiéron du Val d'Or through Jeanne Lepine-Authelain, an aging Hiéron founding member.
In 1918, with the death of Sarachaga, three administrators headed the daily affairs of the Hiéron, Gabriel de Noaillat, Mathe Devuns, and their associate, Jeanne Lepine-Authelain. Absent Sarachaga's powerful influence, internal church forces critical of the practices and philosophy of the Hiéron began to politic against it in church circles. As a defensive measure the administrators increasingly moved the Hiéron into more conventional Catholic circles. In 1925, the Hiéron triumphantly received formal recognition from the Vatican for the creation of the Feast of Christ the King. But by February 1926, the three aging lay administrators passed away. With Abbé Felix Anizan under mounting pressure from church officials in France and in the Vatican to moderate its practices, and no full-time administrators to run its affairs, the Hiéron lost control of its facilities at Paray-le-Monial. The Hiéron disappeared.
But while it may have disappeared as a physical entity, the Hiéron's ideals continued without abatement. Its work was carried on by those who adhered to Sarachaga's original principles. In 1926, Le Cour quickly founded a group called Societe d'Etudies Atlanteennes and its successor "Atlantis" in 1927, to carry on the ideas of the Hiéron. Also in 1927, at the age of 56, Le Cour began to write books and publish a magazine trumpeting key Hiéron and Sarachaga themes on Atlantis, astrology, and other metaphysical subjects. His last book was published in 1955, after his death, and just before the "Priory of Sion" was born. Le Cour was regarded by the adherents of the Hiéron as the spiritual heir to Baron Sarachaga, a leadership transition symbolized by a particular Sarachaga ring Jeanne Lepine-Authelain left to him.
In fact, the groundwork for this transition had been laid in the contentious years after Sarachaga's passing. During its last few years, the Hiéron was a hotbed of conflicting esoteric topics molded in the vision of Ultra-Traditionalist Catholicism. The esoteric intellectual and spiritual intensity of the atmosphere at Paray-le-Monial is witnessed by the presence of Charbonneau-Lessay and Rene Guenon, who were drawn to the topics it studied. The rapid founding by Le Cour, within four months after the loss of the Hiéron facilities, of a well subscribed successor society to carry on the ideas of the Hiéron, and Le Cour's publication in 1927 of his first book perpetuating the key points of Sarachaga's philosophy, speaks more of a determined plan to continue the spirit and principles of the Hiéron than an independent impulse. Le Cour's organization still exists today, with some 3,000 members.