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Posted: Thu Dec 10, pm. Posted: Fri Jan 08, pm. Posted: Thu Jan 14, pm. Originating from the same Duchy, it is likely that both Hugues and Dom Henrique got to know each other well over the next three years in Jerusalem, especially as both men shared the vision of a temporal new kingdom accountable only to God.

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With Dom Henrique was another man of French parentage, Pedro Arnaldo da Rocha, [8] born in Santarem in what is today Portugal , whose family, the la Roche, were supporters of the burgeoning Cistercian Order. To say he made a favorable impression on the monks is an understatement, because by Pedro Arnaldo resurfaces as a full member of the Ordre, his signature inscribed on an original document from the Abbey de Notre Dame du Mont de Sion, in which he is addressed in Latin as Prior Petrus Arnaldus. Such a position imbued Pedro Arnaldo with immense political leverage. The abbey had established close ties with the knights and monks in the nearby church of the Holy Sepulcher right from the time both fraternities were installed by Godefroi de Bouillon.

In the relationship between the Order of the Temple, the House of Burgundy, the Ordre de Sion and the incipient Portuguese kingdom, Arnoldo da Rocha would prove to be the lynchpin. But Portuguese chroniclers give Prior Arnaldo even more credit. Prior Arnaldo da Rocha as one of the original Templars is both provocative and explosive, because it brings into sharp focus an unsettling proposition: were there really only nine original Templar knights?

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Or was this number merely a talisman, the kind of flourish employed by secret societies throughout that period? Count Dom Henrique passed away in his adopted homeland in Affonso VI married his daughter to Count Dom Henrique, they [the Templars] always came to his aid, and did not stop doing so even after the death of his son. Shortly before he passed away Dom Henrique signed another document providing them with a second property, a residence in the city of Braga.

But Payo Mendes had a third job. While Mendes groomed Afonso for his future role as first king of the Portuguese, the Templars continued to amass properties in and around Braga, and inevitably the city became their headquarters. The rate at which they received properties on Portuguese soil far eclipsed donations given to the Order elsewhere in Europe, [23] and particularly so around the end of And they were by no means the only knights stirred into action by Hugues de Payns.

On the Celtic pagan day of Beltane, May 2, , the Templar Grand Master co-signed a document in which he and Prior Arnaldo of the Ordre de Sion once more established good relations between their respective brotherhoods, [25] after which the prior also becomes noticeably absent from Mount Sion.

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They had the title and the power of Procurators of the Temple, which they exercised in due course, as many writers agree, while the Order sought to establish a home, and proceed as planned. And yet to the Cistercian abbot such a daring move would not have come as a surprise. Bernard may also have been contemplating the idea of establishing a temporal New Jerusalem, a model nation-state that would come to represent the epitome of his ideals, [27] because back in Bernard also dispatched a delegation of monks from Clairvaux to the Portuguese county, [28] domain of his late uncle Count Dom Henrique, to found a monastery.

One of the eight monks was Brother Roland, one of the founder Templar knights.

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Given these associations between the Cistercian monks and the core Templar brotherhood it can be argued that both the Templars and the Cistercians were working together toward the same end — not to mention the Ordre de Sion, for not only was their abbot now also a Templar Procurator, and Portuguese at that, but brothers Gondomare and Roland are also listed as members of the same order.

No sooner had the five Templar Procurators landed in Portugale late in when they received two major donations. The first was for a small town with an ancient sacred spring near Gondemare. Tereja give to God and the Knights of the Temple of Solomon the village called Fonte Arcada…with all its rights and benefits, for the good of my soul.

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This man is also the first Master of the Knights Templar in Portugale. And so the Templars and the Cistercians secured their own territory as far from papal interference as one could get in medieval Europe. The big question is, what were the Templars doing two thousand miles west of Jerusalem, years before they were officially sanctioned by Baudoin II?

Much of the answer becomes evident if one takes a broader view that embraces the cultural and spiritual aspects of the inner brotherhood that constituted the nucleus of the Order and the age in which it manifested. The period in which the Templars were born was characterized by an economy based on plunder and an overarching religious entity that tolerated nothing outside its strict Catholic dogma.

Self-empowerment was denied, and worse, to connect spiritually with your god required doing so through an intermediary such as a priest or bishop. The alternative route to spiritual self-expression was through initiation into the Mysteries taught by Gnostic sects — groups such as the Cathars or Bogomils, and the teachings of their predecessors, the Essenes, the Nazorites, particularly their priestly messiah John the Baptist. The connection between these sects and the Knights Templar is that all of them consisted of an inner brotherhood which one could join only after a one-year period of observation.

To them was entrusted the teachings of the Mysteries. Shortly before their persecution, the Essenes buried scrolls outlining such practices under Temple Mount, with further copies secreted in caves at Qumram, where they would be discovered in Around the Templars unearthed the first set of scrolls after tunneling under Temple Mount.

Godefroi de Saint-Omer, one of the original knights, brought them back to his namesake town to be decrypted by the scholar Lambert; other scrolls were handed to a Kabbalistic School in nearby Troyes who enjoyed the support of Bernard de Clairvaux and Count Hugh de Champagne. Like the Essenes, the Knights Templar also consisted of two groups: an outer group who dealt with temporal matters, and an inner brotherhood who followed an initiatory Gnostic tradition of enlightenment and whose behavior and ideas were more akin to a ministerial college.

If it is indeed true the Templars followed a rite of spiritual practice based on Gnostic traditions — and by all accounts it did — they would similarly have conducted their initiations in secret underground chambers, much like the Essenes did under Temple Mount; Godefroi de Bouillon himself built a Chamber of Mysteries under the basilica of Mount Sion, above the chamber of initiation formerly used by the Essenes. This shall only be undertaken in secret and hidden places.

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  • Such chambers exist below original Templar buildings in Portugal. One of these lies in the town of Sintra, fourteen miles west of Lisbon. Today it is the site of an extensive property owned by successive Masonic families dating to at least the early 18 th century; in it was still in the possession of the Knights Templar. One of its many wonders is a labyrinth of tunnels dug into the solid bedrock of the mountainside, penetrating deep into the hill as though meant for initiates wishing to immerse themselves in the dark seclusion of the womb of the Earth Mother, much like Gnostic sects have done throughout history.

    One of these tunnels leads to a shaft sunk forty feet into the earth. It is described in official brochures as a well, and yet a close examination shows it never did, nor is it capable of retaining water. It consists of five levels of unevenly stacked and undressed limestone blocks, here and there patched and repaired. Behind the blocks hide five low and narrow circular galleries, each accessed through claustrophobic spiral stairs set into the rough wall and in a measured style that suggests a later refurbishment.

    The top of the shaft is literally an eighteen-foot diameter hole, level with the ground and surrounded by a rough, dry-stone wall in the shape of a horseshoe. But by far the greatest evidence pointing to the Templars having followed mystical practices and rites of initiation of the Mysteries in Portugal appears in the town of Tomar. And the manner in which they inherited this property is nothing short of extraordinary.

    Once Afonso Henriques secured the Portuguese nation-state with Templar assistance, he awarded what amounted to a third of his territory to the brotherhood, who in turn made good use of it by creating a kingdom within a kingdom. Its center was Tamarah as it was then spelled , named for the daughter of Jesus and Mary Magdalene. Indeed, all twenty-two Portuguese Templar Masters would be buried in this unimposing edifice.


    Clearly Tomar was a focal point of the Templar empire and served some undisclosed and unknown purpose in a larger plan. The passage branched off in two directions, one towards the old Convent of Saint Erea, the other beneath the riverbed and toward the main plaza of Tomar where stands an unusual church dedicated to John the Baptist.

    Like the Abbey de Notre Dame du Mont Sion in Jerusalem, the rotunda stands prominently on a limestone hill overlooking the town. Around the periphery of the enigmatic building are symbols relating to esoteric practices; there is even the emblem of the mysterious Ordre de Sion, the cross and the rose. Or for that matter a door. Entry into the original building was via a tunnel beneath the floor.

    It was then I came across an oral account by an elderly resident of Valado dos Frades who recalled an incident around the end of the 19th century. This was many generations ago. It was the habit of one of these masters to return home and register the alterations made inside the castle, because these would continue until much of what was old would be made unrecognizable or made to disappear. One of the things that riled him the most was the disfiguration of the beautiful and intriguing Arab pathway that the old monks of the Temple used in their ceremonies and led directly to the basement of the Temple church [the rotunda].

    Even in those days the brothers living in the convent used to share, from memory, stories with the masons of how Gualdino Paes brought back from the Holy Land the plans of the Holy Sepulcher that were to be used for the construction of the rotunda. Master Gualdino also ordered a pathway leading to it to be constructed in the Arabic style, and that both were used not just for religious ceremonies but also for the investiture of new knights. The monks also spoke of the Templar Master returning from the Holy Land with many scrolls.