The word ‘Gra-al’ originates from ancient Mesopotamia, where it was recorded as being the ‘nectar of supreme excellence’. It was directly related to the bloodline of kings who descended from the gods – those monarchs who were anointed with the fat of the sacred Mûs-hûs: a type of monitor-crocodile in the Euphrates Valley. By virtue of this anointing, the kings were also called Mûs-hûs (or, in Egypt, Messeh) – a term which in the later Hebrew tongue became Messiah, meaning Anointed One.

By medieval times in Europe, this line of kingly descent was defined by the French word Sangréal, meaning Blood Royal. This was the Blood Royal of Judah – the line of King David which progressed to the family of Jesus. By the Middle Ages, the definition Sangréal became San Graal. When written more fully it was Saint Graal – the word ‘saint’, of course, relating to ‘holy’. Then, by a natural linguistic process, came the more romantically familiar English term, Holy Grail.

In symbolic terms the Grail is often portrayed as a chalice that contains the blood of Jesus. Alternatively it is portrayed as a vine of grapes. The product of grapes is wine, and it is the chalice and the wine of Grail tradition that sit at the very heart of the Eucharist (the Holy Communion). In this sacrament, the sacred chalice contains the wine that represents the perpetual blood of Jesus.

It is quite apparent that, although maintaining the ancient Communion custom, the Christian Church has conveniently ignored and elected not to teach the true meaning and origin of the custom. Few people even think to enquire about the ultimate symbolism of the chalice and wine sacrament, believing that it comes simply from some Gospel entries relating to the Last Supper. But what is the significance of the perpetual blood of Jesus? How is the blood of Jesus (or anyone else for that matter) perpetuated? It is perpetuated through family and lineage. So why was it that the Church authorities elected to ignore the bloodline significance of the Grail sacrament?

The fact is that every Government and every Church teaches the form of history or dogma most conducive to its own vested interest. In this regard we are all conditioned to receiving a very selective form of teaching. We are taught what we are supposed to know, and we are told what we’re supposed to believe. But, for the most part, we learn both political and religious history by way of national or clerical propaganda. This often becomes absolute dogma – teachings which may not be challenged for fear of reprisals. With regard to the Church’s attitude towards the chalice and the wine, it is apparent that the original symbolism had to be reinterpreted by the bishops because it denotes that Jesus had offspring.

The 2nd-century chronicler Julius Africanus of Edessa recorded that, during the Jewish Revolt from AD 66, the Roman governor of Jerusalem instructed the troops that all Messianic records should be burned so as to prevent future access to the details of Jesus’ family genealogy. He added, however, that “A few careful people had private records … and took pride in preserving the memory of their aristocratic origin”. Africanus described these royal inheritors as the Desposyni – a hallowed style meaning Heirs of the Lord.

Subsequently, the Palestinian historian, Hegesippus, reported that in AD 81 (during the reign of the Roman Emperor Domitian) the execution of these family inheritors was ordered by Imperial decree. It was then later confirmed by Eusebius, the 4th-century Bishop of Caesarea, that they were hunted down and put to the sword – first by command of the Empire and then by the newly introduced Roman Church.

The writers were unanimous, however, in stating that although many of the Desposyni were seized, others became leaders of a Nazarene church movement that opposed the Church of Rome, with leaders who became the heads of their sects by way of a “strict dynastic progression”. Hence, the required destruction of records was far from complete, and relevant documents were retained by Jesus’ heirs, who brought the Messianic heritage from the Holy Land to the West.

Dialog of the Savior is the title of the writing that relates the following events. “Three disciples received special instructions from Jesus, Thomas, Andrew and Mary Magdala, whom Jesus placed above the other two, because she spoke as the woman who understands completely.” These same scriptures call Mary Magdala “visionary” and a disciple who outranks the others. According to the Gospel of Philip, “competition broke out among the male disciples because of Mary Magdala, whom Jesus considered his innermost companion and the symbol of wisdom; because he loved her more than his other disciples and often kissed her.” In light of the above, we can now also understand why Jesus appeared first to Mary Magdala after his resurrection. We can also see that Mary Magdala is Jesus’ disciples and one of the twelve apostles, despite Judeo- Christianity’s refusal to acknowledge her as either a disciple or as an apostle. To this day, it has portrayed her in the mind of the believer as “an unprincipled” woman.

One prominent 15th century artist knew about her. Leonardo daVinci clearly knew about Mary Magdalene as Jesus’ beloved—and more. In his 1498 painting, The Last Supper, a female gure with girlish face, long hair and lowered eyes occupies the place of honor on Jesus’ right, while all the others look ahead. In those days, it was not proper for women to raise their eyes in the company of men. So the question begs: did Leonardo still know back in 1498 that Mary Magdala was the “favorite” disciple at the occasion of the Lord’s Supper described by John as “resting on Jesus’ bosom at the supper”? Also interesting are the glasses on the table and the biscuit-size buns. In those days, production of glassware of the purity shown in the painting was limited to Egypt and Mesopotamia. And the price of such glassware competed with that of wares made of gold, possibly surpassing it. Wherever glasses of such quality were found on a table, it was a sign that the company present are from the highest social class. Their bread consists of tiny buns, typical Scythian-Hun staple food. It is conceivable that Italian artists familiar with, and regularly working in the Vatican, came across writings that spoke of these biscuit-size buns, writings which have since disappeared.

Let us take a look at the Gospel of Philip where Jesus teaches us about life as human beings. “Fear not the flesh nor love it. If you fear it, it will gain mastery over you. If you love it, it will absorb you and paralyze you.” Later, he gives this law: “Great is the mystery of marriage. For without it, the world would not exist. Now the existence of the world depends on Man, and the existence of Man depends on marriage.” So let us not wonder why the early Jesus Faith, revered Mary Magdala as Jesus’ beloved. This fact gains further credence in the canonized Gospel of John, where she is the first person to go to Jesus’ tomb, “early in the morning, while it was still dark” and runs to inform Peter and the other disciples.

The Story of Mary Magdalene

The epithet “Magdalene,” used in all the Gospels, indicates that Mary came from the mercantile town of Migdal (Taricheae) on the western shore of the Sea of Galilee. She must have been a woman of some means, if Luke’s account can be trusted, for she helped provide Jesus and the twelve with material support.

Only the Western church has said that Mary Magdalene was a prostitute. The Eastern church has always honored her as an apostle, noting her as the “apostle to the apostles,” based on the account of the Gospel of John which has Jesus calling her by name and telling her to give the news of his resurrection to the other disciples.

Jesus and his wife Mary were co-deities embroiled in the politics of their times. It even calls the wife, “The Mother of Virgins”. Meaning, the original “Virgin Mary” was the wife, not the mother, the text also refers to The Tower Lady – not to Paul – as the founder of the Church of the Gentiles i.e., the first Apostle to the Uncircumcised. Finally, it states that the “Bridal Chamber”, not the cross, was the most important ritual of early Christianity.

In the Gospel of Philip, Mary Magdalene, who is referred to as Jesus’ koinonos, a Greek term for “companion” or “partner,” is depicted as being closer to Jesus than any other apostle.

The Tree of Life is the Central Will or Divine Life, God, that is, whether of the universe or of the individual. And the Tree of Knowledge is experience which comes of trespass, or a descent from the region of spirit to that of matter. It is thus Maya, or illusion; and the serpent, or tempter, is the impulse by yielding to which the inward reality of Being is abandoned for the outward appearance, and idolatry is committed through the preference of the symbol to the verity of the form to the substance. The phrase “coats of skin” implies a deeper descent into materiality, and the consequent need of multiplied penances and transmigrations.

The Tree of Life signifies also the secret of regeneration, or final transmutation into pure spirit, and the consequent attainment of eternal life, which can come only when all the necessary processes have been performed, and the soul-Eve-is once more pure and free, when she becomes “Mary.”

The marriage of Jesus & Mary Magdalene

Hopefully, we are not demeaning Jesus if we believe him to be a real, living person whose life— even in a human perspective—is complete. After all, it is in the union of man and woman that divine blessing is realized according to God’s plan of blissful life. It is God who planted in Man’s heart the magical sensation of being in love from which the “great mystery of marriage” issues. And, according to Jesus’ law, without that marriage, the world would not exist.

Christian tradition holds that Jesus was not married. While the New Testament never mentions Jesus’ wife, it never explicitly states that he is not married.

The Crucifixion of Jesus

A researcher has deciphered a 1,200-year-old Coptic text that tells part of the Passion (the Easter story) with apocryphal plot twists, some of which have never been seen before. Here, a cross decoration from the text, of which there are two copies, the best preserved in the Morgan Library and Museum in New York City.

“Without further ado, Pilate prepared a table and he ate with Jesus on the fifth day of the week. And Jesus blessed Pilate and his whole house,” reads part of the text in translation. Pilate later tells Jesus, “well then, behold, the night has come, rise and withdraw, and when the morning comes and they accuse me because of you, I shall give them the only son I have so that they can kill him in your place.”

In the text, Jesus comforts him, saying, “Oh Pilate, you have been deemed worthy of a great grace because you have shown a good disposition to me.” Jesus also showed Pilate that he can escape if he chose to. “Pilate, then, looked at Jesus and, behold, he became incorporeal: He did not see him for a long time …” the text read.

Joseph ha Rama Theo
(Grail King Josephes)

Jesus and Mary Magdalene had three children: Tamar (b. 33), Jeshua (37), and Joseph (44). In 53, Jeshua Jr. was proclaimed Crown Prince at the synagogue in Corinth and received the Davidic Crown Prince’s title ‘the Righteous’. He also gained entitlement to the black robe of the Chief Nazarite as worn by the priests of Isis. Meanwhile, Joseph had finished education at a druidic college and settled in Gaul with Miriam.

On the purposeful eradication of Messianic documentation, Africanus describes the royal inheritors as the Desposyni (belonging to the Lord).

Genealogie Line:

1. Jesus (Christ) and St Mary Magdalene

2. Joseph the Rama-Theo born 44 AD

3. Josue

4. Aminadab and Eurgen, daughter of Lleiffer Mawr (Lucius)

5. Catheloys (Castellors)

6. Manael

7. Titurel

8. Boaz (Anfortas)

9. Frotmund (Frimutel)

10. Faramund died 420 and Princess Argotta

At generation eleven, the line splits into three branches.

One branch begins with Clodion, father of Meroveus, father of Childeric, father of Clovis the King of the Franks.

A second branch begins with Fredemundus, father of Prince Nascien I, father of Celedoin, father of Nascien II of Septimania.

The final branch, begins with Frotmund, from whom descends the House del Acqs and the Counts of Toulouse and Sires of France