this page is an illustration of: the hundred year old war. The dispute of the absolute monarchy supported by allied England in Aquitaine and Normandy east taken again by Jeanne d' Arc, carries flag of the old order templier which proposes a new political and social pact to restore the organization in network of the country as at the time of the cathedrals. (pages which form part of episode 12 of the novel: "D' Eleusis to Dendérah, prohibited evolution".)
note the monk in prayer behind her, illustration of the organization in network installation by Bernard and the Benedictines through the order of the Temple, illustration also of the sword developped under the guard of crowned for the protection of the people against the tyrants and the despots avid their systems of capacities at the point to become war criminals.
as for the force of the prayer, especially of that done for the others, read obviously the book "divine connection", also presented on this site... and go in our workshops 1 and 2 to work on initiation, first source of knowing for a human being...
the text of the novel on the fight against the royal absolutism and the intervention of Jeanne d' Arc:
extract of "Éleusis with Dendérah, prohibited evolution", the conference of Nancy.
The political quarrel led to the one hundred year old war. The leaders of the monastic movement and knight admitted that a woman becomes queen of France, as women had become queen of Egypt or besides. Moreover, a many templiers had been folded up in Scotland and England, country which had signed the large charter and presented a royal capacity absolute and centralized that in France. That of vassal English of king de France refused to subject itself to the dictatorial claims of king de France and recognized the rights of a woman to become queen of France thus remains logical. This One hundred year old war relates more to one movement of resistance against the wills of a French absolutist royal capacity than on a war between two people. In front of the imbroglio of the situation, the intervention of a Jeanne of Arc becomes clearer. When it decided the king of France to be made crown in Rheims in the presence of its beauséant with the effigy certainly of the cross templière, the sacring marked one moment of national reconciliation between the partisans of the king and the resistant ones to the royal absolutism which took as rallying sign, the emblems of the former knights templiers. The king accepted only with difficulty this sacring. This can be included/understood.
This girl who offered this sacring in Rheims to him was well the emissary of the old order templier and this organization of the company in monastic networks and knights. The mystical origin of the vocation of this girl could be used by the various movements of resistance to the royal order: the movement of the templiers and the abbeys as the movement even older which defended the filiation of the kingdom of France with God through the royal line of David who had settled in Roussillon at the time of the destruction of Jerusalem. It is probable that the attempts at recovery of this popular enthusiasm as a Jeanne d' Arc were many and complex. Let us remain with the movement of resistance resulting from the time of the cathedrals, most powerful then. As by provocation, this movement of resistance to the royal absolutism, him sending not a chief of war man but a woman.
This symbol has at least two significances: the first to recall that if the knights men templiers perished or are exiled, the women can take the changing because this movement in network is quite popular, brought together men and women. The second to prove that if monarchy excludes the women from the succession of the throne, the women can have another more levelling condition in an organization in network. Jeanne comes to recall to the royal court that the rules enacted since Philippe the Beautiful one are not those of the time of the cathedrals and that these last did not disappear. Jeanne the door on her shoulders. To crown a king does not represent a mark of tender for the resistance networks. On the contrary, these networks come to propose to the king the only possible solution to leave the country the major crisis generated by Philippe the Beautiful one: the monastic organization is always powerful, allied with the Third-state, the clergy and the representative of the people has the majority with the State-Generals against the nobility. By restoring the operation of the monarchical system, the people and the clergy can better defend their interests than through these ceaseless civil wars which crush them. The sacring of the king in Rheims is also the mark of this new operation of monarchy. It is the clergy and the people organized according to networks' of the time of the cathedrals which make crown the king. The nobility is minority in this business.
Jeanne d' Arc acts like a chief of war, but a templier chief. She leaves to release from the cities but not on behalf of king de France, for France yes, but France organized in network, networks of communities of knights and also maintaining in networks cities. In the Saint Worsens Roman Germanic, at that time, of the free cities had joined in network. In Alsace, they formed the décapole, an association of ten free cities. This proposal was not thus any extravagant. Certain cities accomodated it, others refused of him opened their doors. Between the pure and simple independence of the city or the possibility of negotiating the rights of a free city when the king would present himself at the doors, the possibility of joining an organization of federation of cities under the supervision of a young woman sent by the successors of the templiers or at least by a movement of resistance to the royal absolutism, the choice was not to be obvious for the leaders of these cities. The king once crowned, the movements of resistance found an interlocutor with whom to negotiate. The rides of Jeanne supported by popular enthusiasm especially became useless on the political level that apparently the young woman continued her mystical advance and this personal initiation did not correspond to the initiation led by the network of the abbeys and the monks templiers. The vision of God and Jesus at Jeanne d' Arc had not grown rich by the reported knowledge of Palestine and Egypt. Its faith simple, was exaltée, it did not have the retreat of the initiates who completed their involution and seek the manner of translating it in an evolution. Had it included/understood something of the time of the cathedrals and measured it the range of its engagement? The report is that it was found completely insulated, especially when it decided to enter by the force Paris and attacked Compiegne. In front of had the indecision of the king, dared to do what the templiers had never dared to do? Was it finally necessary to avenge the order templier and to relieve the successor of Philippe the Beautiful one? In did it have the right? Wasn't this it which had made it crown in Rheims? Jesus, the soft Lord, had completed the?uvre of Moïse well. It could in front of God take this right and achieve what the order of the Temple had not dared to complete: in finishing once for all with the royalty on the ground of France! Better still: as a Paris conqueror and installing a capacity directed by God there himself, it removed purely and simply the royal capacity of terrestrial and human origin. Did she know the history of the republic of Gamala, nazoréens, first communities Christian? Did it know what meant for Jesus, to complete the?uvre of Moïse? At this time there the capture of Jeanne d' Arc was fast and perhaps one had preferred to see it killing with the combat.
The intervention of the University of Paris to support the judgment with roughing-hew of Jeanne d' Arc, arises well from the will of the partisans of king de France to reject once again any movement towards an organization in network of the company as at the time of the monastic communities and the knights. The university directed by a bishop with the pay of the pope sliced the dilemma. The king of France had only few arguments to remove that which had crowned it. To remain lieutenant of God to direct the kingdom could be a gift of consolation despite everything enviable, to be able certainly received of a new prophetess but this did nothing but take again the tradition for the establishment of kings d' Israël or of the Pharaons. English was directed by knights guards of the tradition templière and to seize Jeanne was only one manner of putting it at the secrecy to even complete its education templière much more realistic and far from any inappropriate mysticism. Only papacy had a fundamental interest to eliminate a double danger: that of a driving mystic able to point out the human history of the Jesus related to the republic of Gamala and that of a chief resistant exit of the movement templier, restorer of the time of the cathedrals and social organization in network. The university of Paris defended also the prestige of its city, becoming much more still the capital of the kingdom after this One hundred year old war. The university to defend its prestige, could make such perjuries well in front of the Christian faith. As for English, it is logical that they did not have any interest to make perish Jeanne d' Arc except if the Community company of this one were able to upset Europe but the situation were far from to have arrived at this stage. For them, it was necessary to stop the popular dash raised by the campaigns of Jeanne d' Arc and more undoubtedly still by the resistant ones to the system of the royal capacity because this young woman came to also disturb their political play carried out besides on their premises by the successors of the templiers. The play of the cat and the mouse between papacy, the University of Paris and English holders of captive complicated the lawsuit and the attitude of Jeanne refusing to abjure her faith shows that if it could have gaps on the culture templière, it did not have any on the faith of the first Christian communities as a Jesus. In front of did the obligation to abjure its faith and its declarations on its relations with God and the saints, include/understand who it had arrived at the same stage as Jesus at the time of his false lawsuit in front of the leaders of the Jewish religion? It is clear that at this stage, for the initiate, the choice is of an exciting simplicity: to follow Jesus, follow the large initiated Masters, not to betray its translation of the mysteries to the profit of human wild imaginings ignoblement distorted by the set of interests materialists and politicians scandalous. The initié(e) ressuscité(e) with the life as of its terrestrial existence and really of in addition to-falls is already victorious torturers who put at dead his carnal body. If it needed a label at all costs, that of nazoréenne would suit him like a glove.
Historians evoked, showed, the initiation and the preparation of Jeanne in the community of Sion close to Nancy or by one to its members, community of which the roots plunge directly in the Jewish community come to settle in the area of Perpignan after the destruction of Jerusalem. We make here only evoke this assumption which remains coherent to explain the fact that Jeanne defended of the values templières while having her own spiritual advance and her own political evolution with the only service of God, without any politicking compromising. We will also evoke the assumption that Jeanne was of royal blood, which justified its particular place near the king. This version has the merit to draw aside all the elements mystical and relating to the faith of Jeanne. The poet prefers to recognize the force of the words, of the example, the force of this teaching crowned which since the night of times establishes a new alliance between God and the human beings so much so that it is possible to place God in the heart of the social organization directed then by a couple of initiates, one working in the higher world, the other on ground using the powers of the double world. It was the heart of the organization of Egyptian civilization, in particular before the rite of appointment of the Pharaons is not lost. It was the challenge of Moïse which to make reappear people organized on these found bases. It was the challenge of Jesus who to make incontestably alive this new alliance. The force of this total knowledge is enough to explain the history of Jeanne d' Arc, still should it be disencumbered of prohibited and from the taboos pronounced by the minority with the capacity which directs an economic system, political and social and which to establish a legitimacy able to defend its private interests, must eliminate this total knowledge, must eliminate the first source from knowing to keep only the second source : production of knowing intellectual measured today with the alder of the scientific materialism.
Once the king of France given to the head of the kingdom, the true conflict moves on other grounds. The successors of the templiers in England, Scotland, Ireland, never stopped their voyages towards the New World and INCA civilization that boats left the Small rock the day before of the arrest of the order, had joined. These new templiers or English freemasons had certainly not seized the power on their premises and they hid the sources well to know to them. To fight could English, mean for the partisans of Jeanne d' Arc, after having installed in France a king who was subjected to them, to also install in London a king favorable to the old movement templier and with an organization in network? It tackled face, them were to rise of the interior? In all cases, the English royalty very took Jeanne d' Arc with serious and was activated with its loss.
Today still, the history of Jeanne d' Arc is summarized with a lesson of French patriotism in which, moreover, with force to have occulted whole sides of the history, it is not made any more mention of this resistance to the royal absolutism. Jeanne pays it also the will to occult the time of the cathedrals and the other manner of organizing a company on the French ground. However like the pyramids in Egypt, the cathedrals are there to prove that this time was indeed lived, that a new knowledge had enriched European civilization, that men, women lit by a light not belonging to this world, died for us to leave the memory of it, the faith, marks of the hope of the human beings.
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