The mysteries of Rennes Part 4 The blood of Christ | Artykuły

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Andrzej Struski ENG

Ab ovo usque ad mala

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1168 - Views The mysteries of Rennes Part 1 The first impressions

1136 - Views The Platonic geometry of the solid figure AMAZ

947 - Views Vegetarianism, veganism or fruitarianism

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823 - Views IS THIS WHAT THE INITIATED ARE LOOKING FOR?

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761 - Views The mysteries of Rennes Part 2 The heart of Christ

744 - Views The mysteries of Rennes Part 3 Everything in the hands of fate.

499 - Views The Instrument – the Harp and the Lyre

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384 - Views The Structure of a Man

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74 - Views Strange sounds shocked the world - a conversation with Andrzej Struski

38 - Views Science in a blind alley - gravitation a secondary field of magnetism

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The Treasure of the Temple of Solomon.

The Code of the Apocalypse part I

The interpretation of Rabbi Kaduri's explosive note which indicates the Messiah

Andrzej Struski

Ab ovo usque ad mala

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Artykuły

The mysteries of Rennes Part 4 The blood of Christ

24/03/2011 21:35 Autor

Struski Andrzej Kliknięć

424

Two pregnant women.

The close-up of the figure of Magdalene with the cross on her hands.

Above the entrance to the church, among other sculptures there is situated a figure of a woman in a visible pregnancy. In the image of this sculpture two specific things are visible that are significant in the context to the place where it is situated. The context of the place above the main entrance to the Christian church refers to the cult of Christ and to the figures that are the most important for this cult. The most important figure of this cult is Christ , the woman that is exposed here should be the second in this cult. The second figure of the Christian cult after Christ is his mother Mary, however the visible attributes of this image exclude the figure of Christ's mother.

The woman is holding a cross with the crucified Christ and she is pregnant at that time. The mother of Christ could hold a cross with his image after the death of the son, however the pregnancy is excluded by the essence of the cultic transmissions itself that say that Christ was the only son of Mary. The mother of Christ is not presented here, therefore a different woman must be exposed here equally important for the cult or for Christ.

The pedestal on which the second figure of a pregnant woman is standing

The common feature of both figures, the woman above the entrance to the church and on the pedestal is their visible pregnancy. The pedestal is in a lesser degree connected contextually with the temple, however its direct location in front of the entrance allows for the contextual reference. The visible pregnancy from the nature of the cultic transmissions also here excludes the figure of Christ's mother.

The first important question: do both statuettes depict the same figure?
The second important question: who is the woman or the women depicted in the images?

The sculpture on the pedestal has more significant details that may explain the issue that refers to the identity of one or of both women.

The crown on the head of a woman is made from a few elements that depict the towers.

The crown symbolises the royal authority or the royal title. This woman is presented as the queen that is connected with Christianity as the next attribute that is shown on the sculpture indicates.

The close-up of the image of the mysterious pregnant woman and the visible rosary on the right hand.

The rosary which is slung over the woman's right hand is the attribute of the Christian religion. The crown on the head speaks about the queen that is connected with Christianity the pregnant queen whose state is significant for the meaning of this image. The appearance of the crown that is constructed from the towers differs from the standards of the construction of the other crowns so much that it should be treated in a special way. All the other crowns including all those that exist on the head of Christ's mother even do not resemble the one that is visible here.

The reference to the tower in the context of Rennes le Chateau brings to mind the association with the tower Magdala, standing several dozen meters farther. Next, the appearance of the tower in the crown brings to mind the tower of God, the symbol of the punishment for the sins and the symbol of the destruction of the old order in order to rebuilt the new order of a man's life in his environment. The queen presented in the image of the figure on this sculpture is presented as a kind of God's emissary to earth in order to carry out essential changes which are connected with the destruction of the old order. Next, she is connected with the Christian cult, however she is living at a later time than Magdalene depicted on the second statue, at the time when the rosary ceremony already exists.

Two different women connected with Christ the image of whom is exposed in front of the Christian temple and none of them is the mother of Christ. What is more there is no exposition that presents his mother here in the surroundings of the church. Such a character of the sculptures says that the women that are presented here are somehow significant in relation to this place and directly connected with the house of Christ. With the house in the full sense of the word where the issue of the children is taken into account (the physically visible pregnancy) and of the ancestral blood (the issue of the house of David).

The matter that refers to the figure exposed above the entrance to the church is a known issue, Magdalene according to many source transmissions was a partner of Christ's life. The image of a pregnant woman with the crucified Christ on hands may indicate that woman. It is the time after crucifixion in which Magdalene is pregnant and the father of the child is the crucified man. It is a historically known matter that Magdalene emigrates to Europe, one of the indicated places of her stay is the region of Rennes le Chateau. Up until the present day the cult of Magdalene in Christianity of the southern France is a practised form of Christianity. Thus, she is the most important figure except for Christ among all the figures that are exposed in Rennes le Chateau.

Whom is representing the second woman from the figures that are exposed?

The common aspect in the image of both woman is the state of the physically visible maternity. Such an image has its meaning in the form of a common house which here in the context of the place of the exposition refers physically to Christ and spiritually to God. The physical aspect of the house of Christ who connected with Magdalene has the offspring is indicated here as the continuation of the ancestral line in the future time (the rosary aspect) through the woman with the crown and her offspring. The spiritual aspect that refers to God is depicted in the whole of the matters of the Jewish nation in particular of the house of David and in a kind of a cultural continuation in the Christian religion.

Struski Andrzej