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Abstract This paper explores the concept of "Inner Space," a metaphorical jungle of the mind where consciousness intertwines with genetics, neuroscience, and metaphysical constructs like the Akashic Record. It proposes that DNA serves as a conduit for connecting with ancestral consciousness, akin to a wireless communication pathway. The paper investigates whether such connections could imply a form of immortality, examines the Akashic Record as a universal data cloud, and draws parallels between consciousness and fungal symbiosis. By integrating neuroscience and genetics, it seeks to ground these speculative ideas in scientific frameworks while acknowledging their philosophical and metaphysical dimensions. Introduction The human mind is a vast, uncharted territory—an "Inner Space" where consciousness weaves through memories, thoughts, and perhaps even ancestral echoes. This paper posits that DNA, beyond its role in heredity, may act as a bridge to connect with the consciousness of ancestors, offering a pathway to experience their essence. This notion raises profound questions: Does this connection equate to immortality? Can consciousness access a universal repository like the Akashic Record? Is consciousness a symbiotic entity, akin to fungi, that nourishes and is nourished by the mind? By exploring these ideas through neuroscience, genetics, and metaphysical lenses, this paper aims to illuminate the interplay between the tangible and the ethereal in the jungle of the mind. DNA as a Pathway to Ancestral Consciousness The Hypothesis DNA, the blueprint of life, encodes not only physical traits but also, potentially, a latent connection to ancestral consciousness. If we know an ancestor's identity and our genealogical link through DNA, we may have a "frequency" or "password" to access their consciousness. This is analogous to dialing a phone number or logging into a network—DNA provides the address, and consciousness the signal. Scientific Grounding Neuroscience suggests that memory and experience are encoded in neural networks, but epigenetics reveals that environmental influences can alter gene expression across generations. Studies, such as those by Dias and Ressler (2014), demonstrate that fear responses in mice can be inherited epigenetically, hinting at a mechanism where ancestral experiences might linger in descendants' biology. Could consciousness, then, tap into these epigenetic markers to "tune in" to an ancestor's mental state? Metaphorical Framework The analogy of DNA as a wireless communication pathway posits that consciousness operates like a signal traversing a network. Just as a cell phone connects to a specific number, knowing an ancestor's identity and genetic lineage may allow the mind to resonate with their consciousness, accessing memories or perspectives preserved in a non-physical realm. Immortality Through Consciousness If consciousness can connect across generations via DNA, does this constitute a form of immortality? Traditional views of immortality involve physical or spiritual continuity, but this model suggests a distributed, relational immortality. Ancestors "live" through the conscious engagement of their descendants, their essence accessible via genetic and intentional alignment. This challenges conventional notions of death, proposing that consciousness persists in a collective, intergenerational network rather than an individual vessel. The Akashic Record: A Universal Cloud? Defining the Akashic Record The Akashic Record, a concept rooted in Theosophy and esoteric traditions, is described as a metaphysical compendium of all knowledge, events, and experiences, accessible through heightened consciousness. It is often likened to a cosmic library or, in modern terms, a "cloud" storing the data of existence. Comparison to a Data Cloud Like a cloud server, the Akashic Record is theoretically accessible from any point, given the right "credentials." However, unlike a digital cloud requiring passwords, access to the Akashic Record may depend on states of consciousness—meditation, intuition, or genetic resonance. This raises the question: Is DNA a key to unlocking this repository, providing a biological interface to a universal database? Accessing the Akashic Record Esoteric traditions suggest that the Akashic Record is accessed through altered states of consciousness, not a literal password. Neuroscience supports this indirectly; practices like meditation alter brainwave patterns (e.g., increased theta waves), potentially facilitating non-ordinary states of awareness. If DNA acts as a tuning mechanism, it may align the mind with the frequencies of the Akashic Record, enabling access to ancestral or universal knowledge. Consciousness as a Symbiotic, Androgynous Entity The Fungal Analogy Fungi, neither plant nor animal, form symbiotic relationships with their environment, exchanging nutrients for mutual benefit. Consciousness may operate similarly, an androgynous force—neither purely physical nor abstract—that nourishes the mind with stimuli (ideas, insights) and receives feedback (thoughts, experiences) to expand and "fruit" into creative or intellectual outputs. This mirrors mycorrhizal networks, where fungi connect plants in a web of mutual support. Neuroscience and Consciousness Neuroscience struggles to define consciousness, often describing it as an emergent property of neural activity. The symbiotic model aligns with theories like the Global Workspace Theory (Baars, 1997), where consciousness integrates disparate neural processes into a unified experience. If consciousness is symbiotic, it may "feed" on sensory and cognitive inputs, producing thoughts as "fruit bodies" that propagate ideas. Genetic Integration Genetics provides a substrate for this symbiosis. DNA encodes the brain's architecture, shaping how consciousness interacts with the mind. Epigenetic modifications, influenced by environment and experience, may modulate this interaction, allowing consciousness to adapt and evolve. The fungal analogy extends here: just as fungi adapt to their host, consciousness may tailor its expression to the genetic and experiential context of the individual. Integrating Neuroscience, Genetics, and Metaphysics Neuroscience Neuroscience offers insights into how consciousness might interface with DNA and the Akashic Record. Functional MRI studies show that meditation and mindfulness enhance connectivity in the default mode network, a brain region linked to self-referential thought and memory. This could be a mechanism for accessing ancestral or universal consciousness, with DNA providing a biological anchor. Genetics Genetics bridges the physical and metaphysical. The Human Genome Project and subsequent research reveal that non-coding DNA, once considered "junk," may regulate gene expression in ways we don't fully understand. Could these regions encode latent connections to ancestral consciousness or the Akashic Record? Epigenetics further suggests that experiences leave molecular marks, potentially accessible to descendants' consciousness. Metaphysical Considerations The Akashic Record and ancestral consciousness transcend empirical science, residing in the realm of metaphysics. Yet, they resonate with emerging paradigms in quantum biology, where non-locality and entanglement hint at interconnectedness beyond classical physics. Consciousness as a symbiotic, androgynous entity aligns with these ideas, suggesting a universe where mind, matter, and memory are intertwined. Discussion The concept of Inner Space challenges us to rethink consciousness, immortality, and knowledge. DNA as a pathway to ancestral consciousness offers a novel perspective on identity and continuity, while the Akashic Record reframes knowledge as a universal, accessible field. The fungal analogy for consciousness invites us to see the mind as a dynamic, relational ecosystem. Integrating these ideas with neuroscience and genetics grounds speculative inquiry in empirical foundations, though many questions remain unanswered. Can we empirically test DNA-mediated consciousness? Is the Akashic Record a metaphor or a reality? Future research in epigenetics, consciousness studies, and quantum biology may provide clues. Conclusion Inner Space is a jungle of possibilities, where consciousness navigates genetic pathways, universal archives, and symbiotic exchanges. By viewing DNA as a conduit, the Akashic Record as a cloud, and consciousness as a fungal-like entity, we glimpse a reality where mind transcends individuality. This exploration, bridging neuroscience, genetics, and metaphysics, invites us to wander deeper into the jungle, seeking the roots of our existence and the fruits of our collective consciousness.   References Baars, B. J. (1997). In the Theater of Consciousness: The Workspace of the Mind . Oxford University Press. Dias, B. G., & Ressler, K. J. (2014). Parental olfactory experience influences behavior and neural structure in subsequent generations. Nature Neuroscience, 17 (1), 89-96. Laszlo, E. (2004). Science and the Akashic Field: An Integral Theory of Everything . Inner Traditions.

Alchemy, often dismissed as a mystical pseudoscience, played a pivotal role in laying the foundations for modern chemistry and scientific methodology. Spanning centuries and continents, from ancient Egypt to medieval Europe and beyond, alchemy blended philosophy, spirituality, and experimentation in ways that profoundly influenced the development of science. While its practitioners sought elusive goals like the philosopher’s stone or the elixir of life, their work fostered critical advancements in techniques, tools, and thinking that underpin today’s scientific disciplines. This blog explores how alchemy, despite its esoteric reputation, was a crucible for modern science. The Experimental Roots of Alchemy At its core, alchemy was an empirical pursuit. Alchemists were among the first to systematically experiment with substances, meticulously observing and recording their findings. In their quest to transmute base metals into gold or discover universal cures, they developed sophisticated laboratory techniques—distillation, sublimation, and crystallization—that are still fundamental to chemistry. For instance, the alembic, a distillation apparatus refined by alchemists, became a cornerstone tool for isolating and purifying substances, directly influencing modern chemical engineering. Alchemical texts, though often cryptic and symbolic, reveal a commitment to repeatable processes. Figures like Jabir ibn Hayyan (Geber), an 8th-century Persian polymath, emphasized precise measurements and controlled conditions in experiments. His work on acids, such as aqua regia (a mixture capable of dissolving gold), advanced the understanding of chemical reactions. These early efforts to document and replicate results prefigured the scientific method, which prioritizes observation, hypothesis, and experimentation. Alchemy’s Contribution to Scientific Tools and Materials Alchemists were not just dreamers; they were practical innovators. Their need to manipulate and analyze substances led to the creation of specialized equipment. Furnaces, crucibles, and retorts, designed to withstand high temperatures and corrosive materials, were alchemical inventions that became indispensable in later laboratories. The meticulous craftsmanship of these tools reflects an understanding of material properties that informed metallurgy and glassmaking. Moreover, alchemists cataloged a wide range of substances, from minerals to organic compounds. Paracelsus, a 16th-century Swiss alchemist, revolutionized pharmacology by advocating the use of mineral-based medicines, such as mercury and antimony, over traditional herbal remedies. His work bridged alchemy and medicine, laying the groundwork for toxicology and pharmaceutical chemistry. By identifying and classifying new compounds, alchemists expanded the chemical knowledge base that modern science built upon. Shaping the Scientific Mindset Beyond tangible contributions, alchemy shaped the intellectual framework of science. Alchemists were driven by a belief in the unity of nature, viewing the cosmos as interconnected and governed by universal laws. This holistic perspective, while steeped in mysticism, encouraged exploration of the natural world’s underlying principles. The transition from alchemy to chemistry involved stripping away spiritual elements but retaining this curiosity about nature’s fundamental truths. The shift was gradual. In the 17th century, figures like Robert Boyle, often hailed as a father of modern chemistry, were deeply influenced by alchemical traditions. Boyle’s work, including his formulation of Boyle’s Law, built on alchemical techniques for studying gases and pressures. Yet, he also championed skepticism and empirical rigor, distancing himself from alchemy’s more speculative aspects. This evolution reflects how alchemy’s blend of curiosity and experimentation was refined into the systematic inquiry of the scientific revolution. The Philosophical Legacy Alchemy’s philosophical underpinnings also left a lasting mark. The idea of transformation—central to alchemical pursuits—resonates in modern science’s focus on processes like chemical reactions or biological evolution. Alchemists believed that matter could be perfected, an idea that parallels today’s scientific drive to manipulate molecules, genes, and even subatomic particles for practical ends. Additionally, alchemy’s interdisciplinary nature fostered collaboration across fields. Alchemists were often polymaths, blending chemistry, astronomy, medicine, and philosophy. This integrative approach prefigures modern interdisciplinary research, where breakthroughs often occur at the intersection of disciplines. Alchemy’s Enduring Influence While alchemy faded as chemistry emerged in the 18th century, its legacy endures. The Royal Society, a cornerstone of scientific advancement, included members like Isaac Newton, who conducted alchemical experiments alongside his work in physics and mathematics. Newton’s fascination with alchemy’s transformative principles may have informed his theories of universal laws governing matter and motion. Today, alchemy’s influence is evident in chemistry’s foundational techniques, pharmacology’s material innovations, and the scientific method’s emphasis on empirical evidence. Even its failures—such as the futile pursuit of the philosopher’s stone—taught scientists the value of falsifiability, a key tenet of modern research. Conclusion Alchemy was not a dead end but a vital precursor to modern science. Its experimental techniques, innovative tools, and philosophical curiosity provided the scaffolding for chemistry and the scientific method. By blending mysticism with meticulous observation, alchemists bridged the ancient and modern worlds, proving that even misguided quests can yield transformative discoveries. As we celebrate the precision of today’s laboratories, we owe a nod to the alchemists whose daring experiments lit the spark of scientific progress. A Medieval Alchemist

Prior to their exodus, the Israelites were kept in captivity in Egypt for roughly 430 years. During that captivity the Israelites were immersed in Egyptian culture, religious customs, practices, and deities as part of their subjugation. Yes, they venerated the vague unnamed god of Abraham, but they were not yet monotheistic. They were moving in that direction but were still polytheistic. They incorporated veneration of other deities, inclusive of Mesopotamian and Egyptian gods and practices. Even after Moses was introduced to Yahweh by Jethro in Midian and his encounter with the one, unnamed, God on Mount Sinai, the Israelites, as exemplified by the golden calf incident, remained polytheistic and worshipped multiple deities up until the reforms of Josiah that enforced monotheism. So, while the First Temple of Solomon may have been dedicated to Yahweh, other deities were worshipped there as well​. The First Temple of Solomon

Hey there... A question I get asked a lot is: "What are you working on?" People want to know. You want to know. Well, as a follow-on to my book, The Alchemical Search For The Unified Field , I'm working on a second book. Its working title is Sacred Secrets: A Quest for the Holy Grail . At 300,000 words (a rough draft of over 600 pages) it's quite an intriguing, albeit unfinished, tome. Here's the deal... Folks have questions, you have questions, about ancient things for which reasonable or truthful answers are evasive. It's probably why there's been an interest spike in "New Age" topics, magic and fantasy, and secret Orders such as the Rosicrucians, Freemasons, and especially the Knights Templar and their quest for the Holy Grail. Rooted in my childhood, I have the same interests and questions that you do. Ferreting out answers to my many unconventional questions has been a challenging journey down a rough road. I've been branded as a heretic and assaulted by ruffians, yet I persist undaunted in a quest for the truth. What I’ve found during the course of a lifetime of investigative research, climbing the mountain of knowledge, seeking the flower of wisdom, is that truth is a matter of perception. It’s malleable! People believe what is comfortable within the paradigm of their worldview, excluding what doesn’t conform. Belief has little to do with truth, or right or wrong for that matter. It’s about comfort that often conforms to a narrative supporting an obfuscating agenda. So it is with groups such as the Rosicrucians, Freemasons, the Knights Templar, and quests for the Holy Grail. Let’s look at the Templars for a moment: Beyond their touted exploits, the general perception of the Templars is mythical, shrouded in mystery. According to legend, the Templars were fierce warriors, devout Christian monks and Masons who invented banking and financed nations. Allegedly they worshipped a head, a deity called Baphomet, and supposedly found Solomon’s treasure and the Holy Grail. At least this is how the Templars are portrayed and are purported to have done in books and movies. Regardless that much of it is unoriginal, coffee-stained and unsubstantiated specious opinion, people accept and believe it because it’s so often regurgitated and they're comfortable with it. They believe it! But is it true? My life-long investigation indicates that these narratives involve considerable spurious fabrication and fantastical literary license in support of institutional agendas. The question is: “Why?” Interestingly, buried in the discombobulated morass of existential BS are grains of truth involving treasure and the Grail. That’s part of the story of course, but most of the Templar story hinges on two important questions others have avoided and failed to ask: 1. What was the Templar modus operandi, why did they do what they did? 2. Who was Hugues de Payns, the founder of the Templars, really? If we answer these questions we will understand why the Templars sought the treasure of King Solomon and the Holy Grail, and why it appears they came to North America. In a nutshell, this is what my book is about. ​ Vigorous debate revolves around whether the Templars emerged from the Freemasons, or if the Freemasons emerged from Templars. Without wading into that fray, historical evidence suggests that both have ancient roots and evolved separately. The confusion arises when, during the 12th and 13th centuries, Freemasons built fortresses, castles, cathedrals, abbeys, etc. for the Templars. Operative Freemasons associated with construction of such structures were incorporated as a “category” of Templar but weren’t necessarily Templars. Conversely, associated Templars who applied speculative knowledge and oversaw construction of these structures, weren’t necessarily Freemasons. So, some Freemasons were Templars and some Templars were Freemasons, but not all. Because of the rapport the Templars developed befriending Freemasons on various projects over the course of almost 200 years, Freemasons provided refuge to the Templars during their persecution, most notably in Scotland. As their ideologies were comparable and compatible, their merger was subsequently conflated. Both the Freemasons and Templars have tendrils stretching back through the mists of time. Many assume this refers to ancient Egypt. It does, but their roots and tendrils extend even further, to ancient Mesopotamia and a Semitic people known as the Sumerians. The point of origin is the very genesis of mankind and the evolution of a primal theology. This primal theology was an idea, a concept, not a religion that embraces dogma, pomp, and ceremony. No. Primal theology is what preceded institutional religion. Nature based, it's elegant in its pristine beauty and simplicity! It percolated down through millennia and was woven into the fabric of what became religion. It’s been altered almost beyond recognition, suppressed, and denied, but remains in the background for those who have a tongue that is silent, eyes that see, ears that hear, and a heart to recognize and appreciate it for what it is. It’s the core of the Templar’s modus operandi, but what is it? What is this primal theology? R.E. Kr etz

The Holy Grail, a legendary artifact steeped in mystery, has captivated imaginations for centuries. Revered as the cup used by Jesus Christ at the Last Supper, or as a vessel of divine power, its allure spans religious, historical, and cultural domains. But is the Grail a tangible relic waiting to be uncovered, or a potent symbol woven into the fabric of myth? Let’s explore the origins, evidence, and enduring fascination surrounding this enigmatic object. Origins of the Holy Grail Legend The concept of the Holy Grail first emerged in medieval literature, particularly within the Arthurian romances of the 12th and 13th centuries. The earliest known reference appears in Perceval, le Conte du Graal  by Chrétien de Troyes, written around 1180. Here, the Grail is depicted as a mystical object, a dish or platter, imbued with spiritual significance. Later works, such as Robert de Boron’s Joseph d’Arimathie , explicitly tied the Grail to Christian theology, identifying it as the cup of the Last Supper, carried to Europe by Joseph of Arimathea. These stories blended Christian motifs with Celtic and pre-Christian traditions. The Grail’s association with abundance and divine favor echoes Celtic myths of magical cauldrons, such as the Dagda’s Cauldron, which never ran dry. This fusion of traditions suggests the Grail was less a historical artifact and more a narrative device, embodying spiritual and cultural ideals. The Grail in History: Any Evidence? No definitive archaeological or documentary evidence supports the existence of the Holy Grail as a physical object. Despite this, several relics have been proposed as candidates over the centuries: The Santo Cáliz of Valencia : Housed in Valencia Cathedral, Spain, this agate cup is venerated as the Grail. Radiocarbon dating places its origins between the 4th century BCE and 1st century CE, but no conclusive link to the Last Supper exists. The Antioch Chalice : Discovered in 1910, this silver chalice, dated to the 6th century, was briefly considered a contender. However, it’s now regarded as a liturgical vessel, not the Grail. The Nanteos Cup : A wooden bowl in Wales, reputedly possessing healing powers, was once linked to the Grail. Scientific analysis revealed it to be a medieval artifact, likely from the 14th century, undermining claims of its biblical origins. Historical records are equally sparse. Early Christian texts, including the Bible, make no mention of a sacred cup beyond its use at the Last Supper. The absence of contemporary accounts, combined with the Grail’s prominence in later medieval fiction, suggests it was a literary creation rather than a historical artifact. The Grail as Symbol If the Holy Grail lacks physical reality, its symbolic power is undeniable. In medieval literature, it represented the ultimate quest—a pursuit of divine grace, purity, and enlightenment. For knights like Galahad, Perceval, and Lancelot, the Grail was a test of spiritual worthiness, attainable only by the pure of heart. This symbolism resonates beyond religion. The Grail has become a metaphor for any elusive, transformative goal—be it scientific discovery, personal fulfillment, or societal utopia. Its adaptability is evident in modern culture, from Indiana Jones’s cinematic quest to Dan Brown’s The Da Vinci Code , where the Grail is reimagined as a bloodline rather than a cup. Theories and Speculation The lack of evidence hasn’t deterred speculation. Some scholars propose the Grail was a coded reference to esoteric knowledge, guarded by secret societies like the Knights Templar. Others, drawing on Gnostic traditions, suggest it was a metaphor for spiritual awakening, not a physical object. Pseudo-historical theories, like those in Holy Blood, Holy Grail , link the Grail to the Merovingian dynasty or hidden descendants of Jesus, though these lack credible evidence and are widely debunked. More grounded theories focus on the Grail’s literary evolution. Its transformation from a vague, mystical object in Chrétien’s work to a Christian relic in later texts reflects the medieval Church’s efforts to align popular stories with religious doctrine. The Grail’s enduring appeal lies in its ambiguity, allowing each era to project its values onto it. Why the Grail Endures The Holy Grail’s grip on the imagination stems from its dual nature: it is both tantalizingly real and frustratingly intangible. As a potential relic, it invites treasure hunters and historians to seek it out. As a myth, it offers endless interpretive possibilities, from spiritual allegory to feminist reinterpretations of the Grail as a symbol of the divine feminine. In a world driven by materialism, the Grail’s elusiveness is its strength. It resists commodification, remaining a beacon of the unattainable. Whether one views it as a lost artifact or a narrative masterpiece, the Grail challenges us to question what we seek and why. Conclusion Is the Holy Grail myth or reality? The evidence—or lack thereof—points firmly to myth. No cup, chalice, or bowl has been proven to be the Grail, and its origins lie in medieval storytelling rather than historical fact. Yet, its reality as a cultural and spiritual force is undeniable. The Grail lives on not in museums or cathedrals, but in the human desire for meaning, transcendence, and the pursuit of the impossible. Perhaps that is the true Holy Grail—a quest that never ends. A Knight Templar with the Holy Grail

The Knights Templar, a medieval order of warrior-monks, are shrouded in mystery and speculation. While some of their history is documented, their mysterious nature has led to numerous theories about hidden "secrets." Below are five commonly discussed "secrets" associated with the Knights Templar, blending historical analysis with popular legends. Note that some of these are speculative and not fully substantiated by historical evidence. The Holy Grail and Sacred Relics   The Templars are often linked to the Holy Grail, believed by some to be the cup used by Jesus at the Last Supper, or a symbolic object of divine power. Legends suggest they discovered it during their time in Jerusalem, possibly in the Temple of Solomon, and hid it in a secret location. Based in Jerusalem, the Templars excavated areas around the Temple Mount, leading to speculation they uncovered sacred relics like the Grail, the Ark of the Covenant, or fragments of the True Cross. No definitive evidence supports these claims, but their wealth and access to holy sites fueled myths. Some theories propose they guarded these relics in Europe, with locations like Rosslyn Chapel in Scotland or Oak Island in Canada suggested as hiding places. Advanced Financial System   The Templars developed a sophisticated banking system, effectively creating one of the earliest forms of international banking, which gave them immense wealth and influence. They issued letters of credit, allowing pilgrims to deposit money in one Templar preceptory and withdraw it at another, minimizing the risk of robbery. This system, combined with their management of royal treasuries (e.g., for the French crown), made them financial pioneers. Their wealth led to envy and their eventual downfall. Some believe they used secret codes or financial knowledge, possibly derived from Middle Eastern contacts, to protect their transactions, contributing to their mystique. Esoteric Knowledge and Gnosticism   The Templars are rumored to have possessed esoteric or heretical knowledge, possibly influenced by Gnostic or Eastern traditions, which they kept hidden from the Catholic Church. Their exposure to Islamic and Jewish scholars in the Holy Land, combined with their excavations, may have introduced them to alternative spiritual ideas. During their trials in the early 14th century, they were accused of heresy, including denying Christ or worshipping an idol called "Baphomet," though these confessions were likely coerced under torture. Some modern theories suggest they preserved forbidden texts or mystical teachings, influencing later secret societies like the Freemasons. Hidden Treasure   The Templars allegedly amassed a vast treasure, both material and spiritual, which disappeared after their order was dissolved in 1312. They controlled significant wealth, including gold, silver, and land across Europe. When King Philip IV of France arrested them in 1307, much of their treasure was unaccounted for, leading to speculation it was hidden. Their fleet at La Rochelle reportedly vanished, possibly carrying riches to safety. Popular theories point to hiding spots in Scotland, Portugal, or even the New World, with some linking the Templars to later treasure hunts like those on Oak Island. Survival of the Order   Despite their official dissolution, some believe the Templars survived in secret, continuing their mission through other organizations or underground networks. After the order was disbanded, some Templars joined other military orders like the Knights Hospitaller or fled to regions like Scotland, where excommunication was less enforced (e.g., under Robert the Bruce). Their organizational structure influenced later groups, including the Freemasons. Legends suggest they went underground, preserving their rituals and knowledge in secret societies such as the Freemasons, or even influencing modern institutions. The Portuguese Order of Christ, which absorbed former Templars, is cited as a possible continuation. Much of what is considered a "secret" of the Knights Templar comes from a mix of historical records, medieval chroniclers, and later romanticized accounts (e.g., 19th-century occultists or modern fiction like The Da Vinci Code ). Primary sources, such as Templar trial documents or chroniclers like William of Tyre, provide limited evidence for sensational claims like the Grail or Baphomet. Archaeological evidence from Templar sites (e.g., Temple Mount digs) shows their activities but no definitive relics. Web searches and posts on X often amplify these legends, with users discussing Oak Island or Freemason connections, but these lack scholarly consensus.

Earlier we touched on the idea that medieval Jewish religious scholars believed the Ark of the Covenant and other religious treasure was buried beneath the Shetiyyah (foundation stone) of the Temple Mount in Jerusalem prior to the Babylonian invasion of 587 BC. In an effort to locate the Ark and treasure these scholars, including Rabbi Rashi, intently studied ancient Hebraic texts with an emphasis on 2 Maccabees. Over the centuries speculation repeatedly crops up regarding the Templars possibly finding the Ark of the Covenant, and if they did, its whereabouts. Ark of the Covenant Historical and speculative connections between Stephen II Henry de Blois, Count of Blois and Chartres, and the Ark of the Covenant are examined, leaving us wonder whether Stephen II Henry or the Templars might have acquired it. It highlights biblical discrepancies about the Ark’s description – ornate in Exodus with the Ten Commandments, manna, and Aaron’s rod, versus a simpler Shittim wood version in Deuteronomy with only the tablets – suggesting the possibility of multiple Arks. Stephen II Henry, a key figure in the First Crusade (1096-1102), was tied to influential Templar founders and nobility, including his half-brother Hugh I de Blois and wife Adela of Normandy. During the crusade, he reached Constantinople and Nicaea, writing to Adela of his favor with Emperor Alexios I Komnenos, but fled Antioch in 1098, returning to France with treasures deposited at Chartres. Pressured by Adela, he rejoined the crusade in 1101 and died in 1102 at Ramla, leaving speculation about whether he obtained the Ark or its contents from Alexios and brought it to Chartres. Crusaders depositing Stephen II Henry de Blois' treasure at Chartres Cathedral We also explore the Ark’s depiction at Chartres Cathedral on the North Portal, showing it as a wheeled strongbox with its contents, alongside a scene of the Philistines defeating Eli’s sons and the fall of Dagon’s idol – an odd choice compared to typical Ark narratives. This raises questions about its authenticity and provenance, noting inconsistencies like the confusion between Eli and Heli (Jesus’s grandfather), and suggesting the figures might symbolize Benedictine or Templar priests receiving it from Stephen II Henry. The document reviews various theories about the Ark’s fate – hidden by Jeremiah on Mount Nebo, taken by Shishak or Menelik to Ethiopia, or found by Templars and moved through Europe to North America by 1244 – concluding that evidence is lacking, and interpretations depend on belief. We posit that Stephen II Henry’s treasures and the Chartres imagery fuel speculation, but the Ark’s true history remains uncertain. Ark of the Covenant and its contents depicted at Chartres Cathedral

Over the centuries many myths and legends have arisen pertaining to the Knights Templar, their quest for the Holy Grail, and that they may have found it. Yet, questions persist as to what the Grail may actually be. Some suggest that it’s a cup that Joseph of Arimathea used to catch the blood of Jesus as he died upon the cross, or that it’s the cup that Jesus drank from during the Last Supper. Others suggest that it’s a bowl or a platter. Then there are those that suggest it’s an allegorical reference to the womb of the Virgin Mary or the descendants of Jesus and Mary Magdalene who became known as the Fisher Kings, the Desposyni; the Sang-Real. The multifaceted etymology and symbolism of the term "Sangraal" or "Holy Grail," suggests various interpretations based on its linguistic breakdown. Divided as "San-Graal," it could mean a sacred cup, bowl, or meal, potentially alluding to the Last Supper or ancient Mesopotamian deities' baskets. Alternatively, parsed as "Sang-Raal" or "Sang-Real," it might signify "true blood" or "pure music," hinting at a divine lineage tied to Jesus and his descendants. This analysis frames the Grail narrative within Chrétien de Troyes' "Perceval, le Conte du Graal," written before 1191, where Perceval’s failure to ask "Whom does the Grail serve?" delays the healing of the Fisher King, symbolizing a deeper spiritual truth about serving God, the "Grail King," to restore harmony. We further delve into the historical and allegorical implications of the Grail story, proposing that the Fisher King represents Jesus’ descendants, the Desposyni or "Sang-Real," linked to the Merovingian Dynasty through Merovech, whose mythical birth by a Quinotaur and name (suggesting "vines of Mary" or "sea") imply divine and Marian descent. It critiques the idea of Charlemagne as the Fisher King due to chronological discrepancies, instead suggesting Hugues de Payens, a Templar founder closer to Chrétien’s time, as a more fitting candidate, potentially a patrilineal descendant of Aaron and King David with a claim as the Exilarch, or Jewish king in exile. We tie this narrative to Jewish-Roman conflicts, like the First Jewish-Roman War and Bar Kokhba Revolt, which dispersed Jews across the Mediterranean, shaping their descendants’ identities as Sephardic and Ashkenazi Jews, and underscores how truth is subjective and malleable, often obscured by entrenched beliefs. A Knight Templar holding the grail cup

Pepin III and Bertrada had a son named Charles II, aka Charles the Great aka Charlemagne, named after his grandfather, Charles Martel. Charlemagne was therefore ¾ Jewish and matrilineally in direct line of descent from King David. This has significant overlooked and unaddressed implications! While Charlemagne may not have had the paternal Divine Right to inherit, rule, and govern as king of the Franks, according to matrilineal Jewish tradition, as a direct descendant of King David through the Babylonian Exilarches, he was a Prince (Nasi) of the Jews responsible for the protection and spiritual welfare of all Jewish peoples. So, in addition to being a secular ruler, Charlemagne was a spiritual authority who had a documented ancient lineage and responsibility exceeding that of any Pope. It explains why he didn’t feel he was subordinate to a Pope, his tolerance, support, and protection of Jews during his reign, and why the Christian Church didn’t squawk too much about his otherwise seemingly impertinent “unchristian” actions. As King of the Franks and Prince of the Jews, Charlemagne was responsible for ALL peoples in his kingdom. This makes him a far more extraordinary man and leader than history acknowledges. Sadly, it appears the Church has suppressed this information for obvious reasons. Charlemagne, King of the Franks and Prince of the Jews Charlemagne, inheriting a Jewish lineage through both his mother Bertrada and grandfather Charles Martel, defied the Church’s anti-Jewish stance by fostering close ties with Jews, inviting them to settle in his realm with protection and opportunities, and employing them as advisors, physicians, and diplomats, such as his cousin Isaac the Jew. His reign saw the introduction of stirrups, enabling the feudal system with mounted knights called Paladins, including the Counts Palatine of Champagne from the House of Blois, who managed vast fiefdoms. Charlemagne asserted dominance over the Church, exemplified by his conquest of the Lombards in 774, claiming their crown and gifting the Papal States to the Pope. His only major military setback came in 778 at Roncevaux Pass, immortalized in The Song of Roland, while a concurrent mission by his advisor Arnaud to Egypt and Giza uncovered Rosicrucian mysteries, leading to the Order of Amus in France. Despite his illiteracy, Charlemagne championed education, expanding the Palace School at Aachen under Alcuin of York to include liberal arts and sciences, educating his children, including his daughter Rotrude. Charlemagne takes the iron crown of the Lombards Charlemagne’s reign intertwined with Byzantine and Abbasid relations, notably through a failed betrothal of Rotrude to Constantine VI, disrupted by Empress Irene’s actions at the Second Council of Nicaea in 787, and his diplomatic rapport with Caliph Harun al-Rashid. In 797, amid Muslim attacks on Jerusalem’s Christians, Patriarch George sought Charlemagne’s aid, leading to Isaac’s mission to Baghdad, returning in 802 with gifts like the elephant Abul-Abbas. This alliance saw Charlemagne crowned Holy Roman Emperor by the Pope in 800, cementing a co-dependent rise with the Church that began with Clovis I’s conversion and peaked with Pepin III’s coup, granting the Pope king-making power. Charlemagne’s protection extended to Jerusalem’s Christians, funding restorations like the Holy Sepulcher, though he never visited the East. His Davidic lineage and Caesaropapism positioned him as a secular protector of both Jews and Christians, integrating clergy into his military and eclipsing the weakened Byzantine and Roman Church authorities, setting the stage for the Templars and the First Crusade. Charlemagne as a friend and ally of the Muslims

The rise of the Merovingians and the Church in Rome was deeply intertwined with the decline of the Roman Empire and the evolution of Christianity. Rome, founded in 753 BC, became a republic by 509 BC and an empire through conquests, peaking under Trajan in the second century AD. By the third century, corruption and instability led Diocletian to split it into Eastern and Western halves in 285 AD. Constantine I, born in 272 AD, emerged as a pivotal figure, ending Christian persecution in the West after becoming emperor in 306 AD and, following his victory at the Battle of Milvian Bridge in 312 AD, embracing Christianity with the Edict of Milan in 313 AD. His unification of the empire in 324 AD and the Council of Nicaea in 325 AD established Nicene Christianity, asserting secular authority over the Church (Caesaropapism). As the Western Empire crumbled – marked by Alaric’s sack of Rome in 410 AD – the Church in Rome struggled, while the Merovingian king Clovis I (466–511 AD) bolstered its survival. Clovis united the Franks, converted from Arian to Nicene Christianity in 496 AD, and allied with the papacy, defeating the Arian Visigoths in 507 AD, thus laying a foundation for mutual growth amid the empire’s collapse and the Eastern Church’s dominance. Emperor Constantine I's vision before the Battle of Milvian Bridge This co-dependent relationship evolved further with later Merovingians and Carolingians. Charles Martel (688–741 AD), a Mayor of the Palace without divine kingship rights, expanded Frankish power and protected the Church, defeating the Moors at Tours in 732 AD and aiding the papacy against the Lombards, granting them the Papal States. His son, Pepin III (the Short), orchestrated a coup in 751 AD, deposing the last Merovingian king, Childeric III, with papal approval, establishing the Carolingian dynasty. Crowned by the Pope, Pepin solidified the Church’s authority to anoint kings, with the Franks as its military arm. Pepin’s deal with the Jews of Narbonne in 759 AD – ceding it as a Jewish client-state under Machir, a Davidic descendant – furthered Frankish influence, despite lacking a navy to conquer it outright. This alliance, sealed by intermarriages, shifted power dynamics, reducing Rome’s reliance on the Byzantine East and reinforcing the Pope’s secular and spiritual authority. By Pepin’s death in 768 AD, the Franks, not Byzantines, were seen as Christianity’s defenders, a perception shaped by their ties with both the papacy and, diplomatically, the Abbasid caliphate. A Pope installing a Frankish king

The Merovingian dynasty, founded by Merovech (born ca. 415 AD, died 458 AD), emerged as a powerful Frankish lineage in Gaul after the Western Roman Empire’s collapse, blending Gallo-Roman, Germanic, and Celtic traditions. Merovech, a Salian Frank warlord, is noted by Gregory of Tours as the father of Childeric I, but the Chronicles of Fredegar (c. 660 AD) add a mythical twist, claiming his mother, Basina, conceived him with a Quinotaur – a five-horned, fish-tailed sea beast – hinting at a divine or heroic origin akin to Greco-Roman tales. This legend, possibly crafted to legitimize Merovech’s rule, ties his name (potentially meaning “vines from the sea” or “vines of Mary”) to both maritime and Marian symbolism. The Merovingians ruled over modern-day France, Germany, and beyond, rising through strategic resistance against Rome’s decline, including guerrilla warfare that weakened Roman dominance, culminating in the empire’s fall by 476 AD. Their kings, marked by long hair symbolizing sacred power and rumored supernatural abilities like healing and clairvoyance, were seen as priest-kings, echoing ancient traditions of divine rulership. Concept of a Quinotaur The Merovingians’ mystique partly stems from claims of descent from Jesus and Mary Magdalene, linking them to biblical King David and reinforcing a “Divine Right” to rule, a lineage traced through Merovech’s ancestors, including Sicambrian Franks, Egyptian pharaohs, and Arthurian kings. This divine heritage, intersecting Eastern and Western nobility, positioned Merovech as a “Fisher King” and Desposyni, though such claims remain speculative. After Merovech, the dynasty continued through figures like Chlotaire I, whose kingdom split among sons Sigebert I and Chilperic I. While Chilperic’s line retained divine legitimacy through Dagobert II, Sigebert’s male line broke, shifting power to Pepin I of Landen’s descendants – like Charles Martel and Pepin III – who became “Mayors of the Palace” rather than kings. This shift sparked rivalries, culminating in Dagobert II’s assassination with papal collusion, leaving later Merovingian kings as figureheads while real authority rested with the Mayors of the Palace, marking the dynasty’s decline despite its storied origins. A Merovingian King

Before Christianity reached Gaul, the region was inhabited by Celtic tribes guided by Druids, a professional class serving as religious, political, legal, and medical authorities. The Druids, active during the time of ancient Greece and Rome, taught the immortality and transmigration of the soul, a belief linked to Pythagorean doctrines, as noted by Alexander Polyhistor and Julius Caesar in De Bello Gallico. Caesar described their education as focused on fostering courage through this belief, alongside studies in astronomy, geography, natural philosophy, and religion. The Druids shared mystical and philosophical ties with Pythagoras – whose influences spanned Egyptian geometry, Phoenician arithmetic, Chaldean astronomy, and Magi religious principles – and groups like the Rosicrucians, Knights Templar, and Masons. A key symbol, the Pythagorean Pentacle (Hugieia), originally a protective emblem from Egypt or Babylon, was used as an alchemical calculator representing elements, planets, and the soul’s transmigration, though it later gained a negative connotation with the rise of Roman Christianity. The Pythagorean Pentacle (Hugieia) The Roman conquest of Gaul by Julius Caesar between 55 BC and 50 BC, with 55,000 soldiers overpowering 250,000 Celts, led to the annexation of Gaul, Germania, and Britannia, introducing Greco-Roman gods like Mercury (akin to Hermes) that paralleled existing Celtic deities. Christianity emerged in Gaul under Roman rule by the second century AD, gaining traction by the third century amid a harsh world of vassals and slaves, offering a monotheistic faith centered on love, equality, and redemption – appealing to the oppressed despite Roman persecution. Early Christianity coexisted with tolerated pagan faiths like Mithraism, Manichaeism, and the cult of Isis, while exhibiting diverse interpretations such as Arianism (Jesus as subordinate to God), Priscillianism (Gnostic-Manichaean roots), and Pelagianism (human will capable of earning salvation). These variations reflected Christianity’s unstandardized early dogma, contrasting with the polytheistic traditions it eventually supplanted. Druids in an oak grove

Benedict of Nursia was a 6th century Italian monk and hermit who founded a dozen or more monasteries and the Benedictine Order. The Benedictine Order was not an “order” in the traditional sense, rather a confederation of autonomous congregations. Inspired by the mystical writings of John Cassian, a 4th century monk and theologian, Benedict wrote what has become known as the Benedictine Rule of Strict Observance. The “Rule” emphasized obedience and humility to God, labor, self-sufficiency, and simplicity. The Golden Rule of Ora et Labora is derived from the Benedictine Rule of Strict Observance of prayer and work: the monks each day devoted eight hours to prayer, eight hours to manual work, sacred reading, or charity, and eight hours to rest and refreshment. In Masonry we learn this rule as the symbolic meaning of the 24-inch gauge as a working tool. The Benedictine movement quickly became popular and spread throughout Europe, the British Isles, and into Scandinavia. As the Benedictine movement grew two of its most influential centers became Cluny and Chartres. Cluny, perhaps, had the most political influence. It became known as a place of Popes and opulence, diverging from the Benedictine Rule. By the time of Pope Urban II, who had been an Abbot at Cluny, a reformation was underway to return to the Rule of Strict Observance. This reformation was a factor in the creation of the Cistercian movement. However, Chartres is without question the most significant Benedictine center and is discussed at length. Chartres Cathedral of Notre Dame Chartres, located 50 miles southwest of Paris on the Eure River, has a rich history rooted in its Celtic origins as a principal Druidic center named after the Carnutes tribe. Known as Autricum during the Gallo-Roman period, it evolved into a medieval countship under various noble houses, eventually sold to King Phillip III in 1286. The region’s spiritual significance stems from the Ardennes Forest, tied to the mother goddess Aard – also known as Hathor in Egyptian mythology – whose worship dates back over 75,000 years and influenced later religious traditions, including Jewish Kabbalism. The area’s geology, featuring chalk, limestone, and granite hills with caves and grottos, hosted Neolithic dolmens and Druidic rituals in sacred oak groves and underground shrines like the Place Fort, considered the "Womb of the Earth." Chartres’ mystical reputation grew with legends of Druids anticipating the birth of Jesus, venerating a "Virgo paritura" statue, and connecting the site to the Black Madonna cult, blending ancient feminine divinity with early Christian practices. The governance of Chartres reflects its dual spiritual and secular legacy, beginning with Charlemagne’s establishment of the first count around 835, Hardouin d’Ardenne, who separated temporal and ecclesiastical powers. This hereditary countship passed through figures like Theobald (877-904) and Eudes III (Odo II, 995-1037), linking to the Merovingians, Pepinids, and Carolingians via the d’Ardennes family, including Saint Stephen Harding. Chartres’ religious evolution saw Roman destruction of Druidic sites, followed by a Gallo-Roman temple to Prosperina and early Christian churches, culminating in a 4th-century basilica under Bishop Adventius. By the 10th century, the Cathedral School of Chartres emerged as a leading intellectual hub, influenced by scholars like Gerbert d’Aurillac (later Pope Sylvester II) and Fulbert, integrating Druidic, Jewish, and Arabic knowledge into a curriculum of liberal arts and natural philosophy. The cathedral itself, shaped by groups like the Children of Solomon and Tiron Abbey monks, embodies celestial harmonics and esoteric traditions, cementing Chartres’ role as a bridge between ancient mysticism and medieval Christianity. Chartres Cathedral School

The origins and influence of Coptic saints begins with Ormus, an Egyptian Serapic priest who was converted by St. Mark around 42 AD, and blended ancient Persian, Egyptian, and Jewish wisdom with Christian principles to reform Egyptian doctrines, founding the Coptic Church in Alexandria. St. Mark, a North African Levite, established this church and the Catechetical School of Alexandria by the mid-second century, a hub of intellectual culture teaching theology, sciences, and arts amidst Alexandria’s Great Library. The Coptic Church, using the Coptic language, split from mainstream Christendom in 451 AD over theological disputes at the Council of Nicaea, rejecting monophysitism accusations. Origen, a key figure at the Catechetical School (185–253 AD), possibly born to a Christian martyr father, Leonides, later founded the Christian School of Caesarea, becoming a theological authority; some modern Templar narratives may conflate him with Ormus, suggesting a lineage of “Ormusiens” guarding purified Egyptian wisdom until 1118. Further Coptic saints include St. Paul of Thebes, a hermit sustained by a palm tree and a raven’s bread in the Theban desert, and St. Anthony the Great, deemed the father of monasticism, who organized followers into communities based on Christ’s teachings of poverty and charity, influencing monastic growth across Egypt and the Levant. Legend recounts St. Anthony seeking St. Paul, finding him dead on a later visit, and burying him with the aid of lions, later passing his staff to St. Macarius on his deathbed. This encounter, symbolizing a transfer of wisdom, is depicted in David Teniers the Younger’s 1660s painting, reflecting Masonic and Rosicrucian themes of knowledge passing from the Old to New World, tying Coptic saints to a broader esoteric tradition rooted in ancient and Christian synthesis. The meeting of St. Anthony and St. Paul by David Teniers the Younger

Before discussing the exilarches it’s beneficial to touch on the term “nasi”, and messianic prophesy. The noun nasi is generally translated in English as “prince”. The first use is for the twelve “princes” who will descend from Ishmael in Genesis 17:20: “And as for Ishmael, I have heard thee; behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.” Later in the history of ancient Israel, the title of nasi was given to the political ruler of Judea. Similarly, Mishnah Horayot 3:3 defines the nasi of Leviticus 4 to mean "king". The exilarches, leaders of the Jewish diaspora in Babylonia, trace their origins to the House of David and the Second Temple period. The nasi, head of the Sanhedrin in Jerusalem, emerged around 191 BC as a counterpart to the Babylonian exilarch. Both the exilarches and nasi were recognized by Romans and Jews as political and communal authorities. After the patriarchate ended in 425 AD with Gamaliel VI’s death, the exilarches, seen as kings-in-waiting from the Davidic line, held sway over the Jewish community in Babylon, wielding secular and spiritual power under Persian and later Arab rule until the Mongol invasion of 1258 AD. Messianic prophecy tied to the Davidic line, as in Psalm 89 and Genesis 49:10, framed the exilarches as precursors to the Messiah, expected to restore Israel, rebuild the Temple, and usher in peace, with figures like Hillel the Elder and Rabbi Rashi linked to this lineage. The exilarchate’s authority peaked under the Caliphate, with figures like Mar-Zutra II briefly establishing independence, though challenges arose in the 9th century as Talmudic academies gained influence. Following the diaspora after the Roman-Jewish wars (66–135 AD), exilarch families split, with some remaining in Babylon and others migrating west as Sephardic Jews to Spain, southern Gaul, and Italy, or north as Ashkenazi Jews to Turkey, Greece, northern Gaul and Germany, establishing influential networks through trade, marriage, and schools like those in Cordoba and Troyes. The prophecy of Genesis 49:10 – that the Messiah would not come until the exilarchate and patriarchate ceased – was seen as fulfilled with the Second Temple’s fall and the execution of the last Babylonian exilarch, Hezekiah ben David, in 1058 AD. His great-grandson, Hugues de Payens, a Templar founder, emerged as a messianic figure, tied to the First Crusade’s sack of Jerusalem in 1099, where he aimed to unify the Jewish people, recover First Temple treasures such as Aaron's High Priest garments to validate his claim, and lead them to a “Second Promised Land” per 2 Samuel 7:10, establishing a legacy of exilarch influence across Europe, including in Templar-controlled regions like Portugal, northwestern Italy, and southern Gaul under Charlemagne’s lineage.

Judaism has its early roots in Mesopotamia, where Semitic peoples like Abraham’s family originated around 2000 BC, through the Hebrew captivity in Egypt and the exodus to Canaan around 1600 BC, culminating in King David’s conquest of Jerusalem from the Jebusites around 1000 BC. During this time, Jewish communities emerged across the Levant and beyond, supported by Talmudic academies and yeshivot that taught Halakha, encompassing laws from the Ten Commandments to social, food, and priestly instructions. Significant early communities included Damascus, a Semitic hub since ancient times with 10,000 Jews by Roman times, and Elephantine, Egypt, where Jewish mercenaries maintained a temple from 650 BC into the 2nd century AD. The Babylonian exile in 586 BC marked the diaspora’s start, splitting Jewish centers between Babylonia and Israel, with notable yeshivot like Sura and Pumbedita thriving in Babylonia under various empires until the 11th century, while poorer exiles returned to rebuild Jerusalem after Cyrus’s conquest. The Jewish diaspora expanded further under Hellenistic, Roman, and later empires, reaching Alexandria – home to a diverse Jewish population of peasants, generals, and officials – and Turkey, linked to Noah’s Ark and Abraham’s origins, with communities documented by the 4th century BC. In Europe, Greece hosted Jews from the 3rd century BC, with synagogues like Delos dated to 250-175 BC, while Josephus notes a diaspora of the tribes of Judah and Benjamin into Asia Minor and Europe by 90 AD. Italy saw a Jewish presence from the 2nd century BC, growing in Rome after 63 BC with freed slaves, and Spain’s Jewish roots trace to Roman exiles and Jerusalem nobles post-Titus’s conquest. By the 5th-11th centuries, Jewish communities spread north of the Alps and Pyrenees, notably in France (Provence, Paris) and Germany (Mainz, Cologne), driven by trade, migration from Babylonia and North Africa, and Roman garrison towns, establishing a lasting presence across the Mediterranean and beyond.

Cutting to the chase, a fundamental question pertains to what we often refer to as the Templar treasure: What is it and what happened to it? The Templar treasure is presumed to involve artifacts that the Templars recovered in Jerusalem, specifically the Ark of the Covenant and treasures of the First Temple of Solomon. Ok. This evokes another question: Why were the Ark and artifacts from the First Temple of Solomon presumed as important to the Templars? The answer to this question is the golden thread, the underground stream, that connects and flows through who the founding Templars were. The root of the answer goes back to ancient Mesopotamia and stories pertaining to their pantheon of gods. We explore the Templar treasure, presumed to include the Ark of the Covenant and First Temple artifacts, linking their significance to the Templars through Mesopotamian mythology and biblical narratives. We trace the Table of Destinies – also called the Emerald Tablets or Philosophers’ Stone – from the god Anu to Moses via a lineage of deities and patriarchs, equating them to the Urim and Thummim worn in the high priest’s breastplate (Choshen). The Shamir, a mythical stone-cutting tool created on the sixth day of creation, was used by Moses to engrave the breastplate’s stones and by Solomon to build the Temple without iron, disappearing after its destruction in 586 BC. The Holy Grail is identified as the gold plate on the high priest’s mitre, while Moses’s staff equated to a scepter, a symbol of authority with divine origins, passed through generations until lost post-Temple destruction. These treasures, tied to the Ark and Mesopotamian roots, are speculated to have been rediscovered by the Templars in a sealed chamber beneath Solomon’s Temple, though their fate remains unknown after the Babylonian invasion.

Egyptian influences on the Ark of the Covenant, suggest that the Israelites, immersed in Egyptian culture during their 430-year captivity, incorporated Egyptian religious and architectural elements into its design, such as sacred furniture and barque-like features used to transport deities or mummies, adorned with cherubim and carried by priests. The Ark, a reliquary for the Ten Commandments, mirrors Egyptian chests like the pedes and Chest of Anubis, with its Mercy Seat and carrying poles, reflecting Late Bronze Age Egyptian ritual furniture (c. 1389–1073 BC). David’s choice of Mount Moriah’s threshing floor for an altar, later the site of Solomon’s Temple, ties the Ark to chthonic and fertility themes akin to the Egyptian god Osiris, while its procession echoed Egyptian ceremonies. The Ark’s ultimate fate remains speculative - possibly hidden beneath the Temple Mount between 650–587 BC - with Masonic rituals allegorically hinting at its concealment and rediscovery, framing David, not Solomon, as a central figure in its narrative through the lens of Hiram Abiff. The Ark of the Covenant

Moses is important if we are to understand the Templar’s modus operandi and who Hugues de Payens was. Moses was the first high priest-king of the Israelites. He was one of the greatest biblical patriarchs and leaders, but he wasn’t liked or well accepted. Why? From the Israelite perspective he wasn’t one of them. Sure, he had the birthright of a Levite, but he had been raised from birth in Pharoah’s household as an Egyptian prince. Moses didn’t even know he was an Israelite until just prior to being cast out of Egypt. He didn’t know his heritage, experience the sufferings of his people, or worship the One God of Abraham until later. In addition, Moses was considered a harsh leader who had a bad temper, threatened, and meted out death as punishment. Yet, Moses was chosen and appointed by God to lead the Israelites out of bondage. It wasn’t a popularity contest, and the people were obliged to begrudgingly obey him. To the enslaved Israelites, Moses was an Egyptian regardless of his blood and birthright, and his wife and sons were foreigners. Moses as an Egyptian prince Compounding matters, Moses married Zipporah, a foreigner, the daughter of a Cushite sheik descended from Abraham’s second wife, Keturah’s, son Midian. Oy vey! Why not marry a nice Jewish girl, they wondered? And he brings her to meet the Israelites expecting they are going to embrace her? So, Moses and Zipporah have two sons, Gershom and Eliezer, who have been raised as Cushites in a foreign land. How well do you think that Moses’s sons were accepted as future leaders among the Israelites? Traditionally children are assigned to the tribe of the father, the tribe of Levi in this case. However, a child is assigned the religion of the mother. In this case Zipporah was a Cushite, an Arab, not an Israelite, but she did worship the One God of Abraham. What this means is that while Gershom and Eleazer inherited the divine right to rule and govern the Israelites as high priest-kings, they and their descendants would forever be perceived as foreigners, not liked, and have difficulties. Zipporah with Gershom and Eliezer in Midian How do we know that Moses and his family were not liked? One of the most important events in a biblical patriarch’s life is his death and burial. The death and burial of a biblical patriarch is usually described, and traditionally he is buried by his sons. So, why isn’t Moses’s death and burial discussed in detail in the Bible? Why is it he just wanders out on Mount Nebo like some old dog to die? Why wasn’t he accompanied and attended to by his sons, Gershom and Eleazer, Joshua as head of the military, and his nephew Eleazer, Aaron’s son, the high priest? Why isn’t the exact location of Moses’ burial known? Moses funeral on Mt. Nebo The line of Moses and descent of High Priest-Kings was suppressed, censored, and removed from the Bible after Moses’s death when Deuteronomy was written. Even so, his descendants continued to play an important, albeit unsung, role that is clearly suppressed in the Bible. Moses’s youngest son, Eleazer, and his descendants were responsible for safeguarding the treasury of magical items. Gershom’s descendants continued as high priest-kings, having both temporal and spiritual authority to rule and govern Israel beyond the reign of Solomon and the Hasmonaean dynasty as evidenced with John the Baptist, Jesus, and John the Evangelist. This line continued after John the Evangelist when the Johannite Church was formed as an apostolic line of descent that percolated down through Babylonian exilarches at least until the founding of the Templars. Hughes de Payens, a direct descendant of Moses and THE Exilarch, was consecrated by Theoclete as Patriarch of the Johannite Church and was 70th in the apostolic line of descent from John the Evangelist.

As a wedding present, Tiamat gifted Kingu the Table of Destinies, two emerald-green stones of immense power also known as the Emerald Tablets and as the Philosophers’ Stone. Perceiving they made him invincible, Kingu proudly wore the stones either on his crown or on his breastplate. In a war of the gods, Tiamat and Kingu were defeated. The emerald-green stones were ripped away from Kingu, came into the possession of ancient Man, and allegedly the Knights Templar as alluded to as the Holy Grail by Chrétien de Troyes in Perceval, le Conte du Graal, described by Wolfram von Eschenbach as the “lapsit exillis”, the stone of exile in Parzival, which is further elaborated as a “lapis ex coelis” (heavenly stone) by Julius Evola in The Mystery of the Grail. Kingu was cast down in a war of the gods