Part 2 of 4
[Titurel] I lie in the grave, by the grace of the Redeemer:
but I am too weak to serve him.
Atone in service thy debt! --
Disclose the Grail!
[Amfortas] -- No! --
Can no one, no one reckon up the pain
this sight, that so delighted ye doth cause me?
What is the wound
beside this pang, this hellish torment
in this service --
to be thus damned!
Woeful legacy bequeathed to me,
to me, a sinner among sinners,
that I must watch over the holy of holies,
Ah, unmatched and cruel punishment,
by the so injured seat of mercy!
For him, and for his holy grace,
earnestly must I yearn;
from my soul's depths in saving atonement
must I reach up to him --
a beam of light shines down on my holy work;
the holy chalice's sacred draught
glows with shining strength --
transfixed with the highest joyful pain.
Then from its source my sinful blood,
in a flood of transgression,
must then flow back on me;
and again burst out of the portals,
here, through this wound,
pierced with the same spear's stroke,
that made our Saviour's wound,
from which with bloody tears
the holy one mankind's offence did weep,
and now through mine,
and keeper of the balsam of salvation,
the blood of sin doth well out.
Pity! Pity!
Take from me my inheritance,
close up my wound,
that shriven I may die,
pure to Thee and whole!
And biologically, I have to add at this point, that my mother is my mother, but I am not biologically related to my father. And this has to do with the bloodlines. And his was considered impure. And this is all about the purity of the bloodline. And that is why I am involved in this.
--
Revelations of a Mother Goddess, presented by David Icke
Little Movie 3 [Boys and Youths] "Knowing through pity,
the innocent fool;
await him.
I send him to thee."
[Knights] Thus was the promise.
Wait and trust,
now do but thy service.
[Titurel] Disclose the grail.
The science of physiognomy, which is at once spirit and body, mirror of the soul and anatomical "factum," next claims our attention. Look, for example, at the countenance of Dante Alighieri; we shall learn as much from it as from his poems. That is a characteristically Germanic countenance! Not a feature in it reminds us of any Hellenic or Roman type, much less of any of the Asiatic or African physiognomies which the Pyramids have faithfully preserved. A new being has entered into the history of the world! Nature in the fulness of her power has produced a new soul: look at it, here she reflects herself in a countenance such as never was seen before! "Above the mental hurricane expressed in the countenance rose nobly the peaceful brow arching like a marble dome." Yes, yes, Balzac is right. Hurricane and marble dome! If he had only told us that Dante was a leptoprosopic Dolichocephalous, we should not have been much wiser. At any rate we shall never find a second Dante, but a walk through the collection of busts in the Berlin Museum will convince us how firmly established this type was in Northern Italy, which had been thoroughly germanised by Goths, Langobards and Franks. To this day we see the closest unmistakable physiognomical relationship in the German Tyrolese mentioned above, as also in Norway, and individual kindred features wherever genuine Teutons are to be found. However, if we look at the greatest Germanic men, we shall not find one but numerous physiognomic conformations; the daring powerfully curved nose predominates.
-- The Foundations of the Nineteenth Century, by Houston Stewart Chamberlain
[Voices] Take this my blood
Take this my body
in the name of our love.
[Boys] Take this my blood,
take this my body,
in remembrance of me.
The higher vehicles of the early Atlanteans were not drawn into a concentric position in relation to the dense body, as are ours. The spirit was not quite an indwelling spirit; it was partially outside, therefore could not control its vehicles with as great facility as though it dwelt entirely inside. The head of the vital body was outside of and held a position far above the physical head. There is a point between the eyebrows and about half an inch below the surface of the skin, which has a corresponding point in the vital body. This point is not the pituitary body, which lies much deeper in the head of the dense body. It might be called "the root of the nose." When these two points in the dense and the vital bodies come into correspondence, as they do in man today, the trained clairvoyant sees them as a black spot, or rather as a vacant space, like the invisible core of a gas flame. This is the seat of the indwelling spirit in the man -- the Holy of Holies in the temple of the human body, barred to all but that indwelling human Ego whose home it is. The trained clairvoyant can see with more or less distinctness, according to his capacity and training, all the different bodies which form the aura of man. This spot alone is hidden from him. This is the "Isis" whose veil none may lift. Not even the highest evolved being on earth is capable of unveiling the Ego of the humblest and least developed creature. That, and that alone upon earth, is so sacred that it is absolutely safe from intrusion.
--
The Rosicrucian Cosmo-Conception, by Max Heindel
[David Icke] You say that you come from a certain bloodline. And there is this obsession with bloodlines, this Brotherhood, the Illuminati have. Why is that?
[Arizona Wilder] Because what first started coming out was about the Aryans, and the purity of the blood. And what it’s all about is that the blood, and the menstrual blood, contains something that is important for the propagation of this race that is controlling things on this planet. And these people that are in the organization, that the Council of 13 is under, and they have something called the Grand Druid Council, or the Octagon. They are called the Illuminati. And the Illuminati are actually run by these 13 bloodlines, which are all of the royal families in Europe and in England. And they need the blood, because they are in fact not human. They take human shape, but they are reptilians. And they need the blood. The blood helps them maintain their reptilian shape. And it helps them maintain their sanity. And it helps them to live in this world, because they are not from this world.
[David Icke] Does that relate to what the Nazis call “vril power,” and what the Hindus call “the serpent power,” in the blood?
[Arizona Wilder] Yes. The blood has something in it. It has secretions from the pituitary gland, and from the pineal gland. And it has a very strong drug in it. This is the one that keeps them from going crazy. And it’s like heroin, or like endorphins. And it’s much stronger. But what they need for it to be secreted in the blood is terrorization of their victims before they are killed for their blood. Or if a young woman is beginning to menstruate, they need the menstrual blood. And they have to terrorize them to get this amount in the blood, to be secreted in the blood.
--
Revelations of a Mother Goddess, presented by David Icke
[Titurel] Oh, holy joy!
[Boys] Wine and bread of the last supper,
the Lord of the Grail has changed them,
into this blood that he shed,
this body he laid in the grave.
[Youths] May the spirit comfort us
through this wine, poured for us,
this bread, that feeds us.
When God desires to create, He seeks out an appropriate place in space, which He fills with His aura, permeating every atom of the cosmic root-substance of that particular portion of space with His Life, thus awakening the activity latent within every inseparate atom. This Cosmic Root-substance is an expression of the negative pole of the Universal Spirit, while the great Creative Being we call God (of whom we, as spirits, are part) is an expression of the positive energy of the same Universal Absolute Spirit. From the work of one upon the other, all that we see about us in the Physical World has resulted. The oceans, the Earth everything we see manifesting as mineral, plant animal and human forms -- all are crystallized space, emanated from this negative Spirit-substance, which alone existed at the dawn of Being.
***
Mention has been made of the stragglers of various Periods who in later Periods were enabled to take a step upward in evolution. There were some, however, who did not take this step. They did not evolve, and were therefore left further and further behind, until they became a drag and a hindrance to the progressive ones. It became necessary to get them out of the way, that the evolution of the others might not be retarded. In the beginning of the Lemurian Epoch, these "failures" (note that they were failures, not merely stragglers) had crystallized that part of the Earth occupied by them to such a degree that it become as a huge cinder or clinker, in the otherwise soft and fiery Earth. They were a hindrance and an obstruction, so they, with the part of the Earth they had crystallized, were thrown out into space beyond recall. That is the genesis of the Moon.
***
When a race is born, the forms are ensouled by a certain group of spirits and have inherent capability of evolving to a certain stage of completion and no further. There can be no standing still in nature, therefore when the limit of attainment has been reached, the bodies or forms of that race begin to degenerate, sinking lower and lower until at last the race dies out. The reason is not far to seek. New race bodies are particularly flexible and plastic, affording great scope for the Egos who are reborn in them to improve these vehicles and progress thereby. The most advanced Egos are brought to birth in such bodies and improve them to the best of their ability. These Egos, however, are only apprentices as yet, and they cause the bodies to gradually crystallize and harden until the limit of improvement of that particular kind of body has been reached. Then forms for another new race are created, to afford the advancing Egos further scope for more extended experience and greater development. They discard the old race bodies for the new, their discarded bodies becoming the habitations for less advanced Egos who, in their turn, use them as stepping-stones on the path of progress. Thus the old race bodies are used by Egos of increasing inferiority, gradually degenerating until at last there are no Egos low enough to profit by rebirth in such bodies. The women then become sterile and the race-forms die....Science speaks only of evolution. It fails to consider the lines of degeneration which are slowly but surely destroying such bodies as have crystallized beyond possibility of improvement.
--
The Rosicrucian Cosmo-Conception, by Max Heindel
Of all the nations of antiquity the Persians were the most simple and direct in the worship of the creator. They were the puritans of the heathen world, and not only rejected all images of god or his agents, but also temples and altars, according to Herodotus, whose authority I prefer to any other, because he had an opportunity of conversing with them before they had adopted any foreign superstitions. As they worshipped the ætherial fire without any medium of personification or allegory, they thought it unworthy of the dignity of the god to be represented by any definite form, or circumscribed to any particular place. The universe was his temple, and the all-pervading element of fire his only symbol. The Greeks appear originally to have held similar opinions; for they were long without statues; and Pausanias speaks of a temple at Sicyon, built by Adrastus, who lived an age before the Trojan war; which consisted of columns only, without wall or roof, like the Celtic temples of our Northern ancestors, or the Pyrætheia of the Persians, which were circles of stones, in the centre of which was kindled the sacren fire, the symbol of the god. Homer frequently speaks of places of worship consisting of an area and altar only (τεμενοε Βωμος τε), which were probably inclosures like these of the Persians, with an altar in the centre. The temples dedicated to the creator Bacchus, which the Greek architects called hypaethral, seem to have been anciently of the same kind; whence probably came the title περικιονιον (surrounded with columns) attributed to that god in the Orphic litanies. The remains of one of these are still extant at Puzzuoli near Naples, which the inhabitants call the Temple of Serapis: but the ornaments of grapes, vases, &c. found among the ruins, prove it to have been of Bacchus. Serapis was indeed the same deity worshipped under another form, being equally a personification of the sun. The architecture is of the Roman times; but the ground plan is probably that of a very ancient one, which this was made to replace; for it exactly resembles that of a Celtic temple in Zeeland, published in Stukeley's itinerary. The ranges of square buildings which inclose it are not properly parts of the temple, but apartments of the priests, places for victims and sacred utensils, and chapels dedicated to subordinate deities introduced by a more complicated and corrupt worship, and probably unknown to the founders of the original edifice. The portico, which runs parallel with these buildings inclosed the temenos, or area of sacred ground, which in the pyræthia of the Persians was circular, but is here quadrangular, as in the Celtic temple in Zeeland, and the Indian pagoda before described. In the centre was the holy of holies, the seat of the god, consisting of a circle of columns raised upon a basement, without roof or walls, in the middle of which was probably the sacred fire, or some other symbol of the deity.
--
A Discourse on the Worship of Priapus: And Its Connection with the Mystic Theology of the Ancients, by Richard Payne Knight
[Knights] Take this bread,
may it become your flesh
and fortify it,
faithful unto death,
true in every trial,
to wreak the redeemer's work!
Take the wine,
may it become your blood,
and kindle the fire of life,
and the joy of union
in true brotherhood
to fight with the blessed spirit.
Blessed in faith!
[Youths] Blessed in faith and love!
S
un—feminine ∙ Moon—masculine:The sun and moon correspond in the Kalachakra Tantra to the right and left energy channels in the mystic body of the yogi respectively. Here too, just as in tantric astrology, the sun is considered feminine and linked to fire and menstrual blood; the moon in contrast is masculine and corresponds to water and semen. This homology is, as we have already pointed out more than once, very unusual in terms of cultural history, where traditionally the moon is seen as feminine and the sun as masculine.
Perhaps we can grasp this symbolic inconsistency better if we take a look at the astral and elemental associations of fire and water, sun and moon in the Indian cultural sphere. In the Vedic era (1500–1000 B.C.E.) the symbolic linkages were still classical: man = fire and sun; woman = water and moon. The horse symbolism at this stage central to religious life also reflected this “classic” orientation: The stallion represented the sun and the day, the mare the moon and the night. The “sun stallion” symbolized the accumulation of masculine power, the “moon mare” feminine power. The latter was thus equated with the loss of male power in the androcentric society and was considered a symbol for castration anxieties.
In the Upanishads (800–600 B.C.E.) fire continued to be regarded as a masculine element. The man thrust his “fire penis” and his “fire semen” into the “watery” cave of the female vagina. (O'Flaherty, 1982, p. 55). Here too the feminine was classified as inferior and harmful. The “way of the sun” led to freedom from rebirth, the “way of the moon” led to unwanted incarnation.
Even in the first century (C.E.), the Puranas (a collection of old Indian myths) employed the fiery energy as a name for the semen virile. Yet at this time the conception had already emerged that the male seed ought to be assigned to the moon on account of its pale color, while menstrual blood should depict a solar energy. This idea then became codified in Tantrism, of both the Hindu and Buddhist form. For example, we can read in a shivaite text that “the male semen represents the moon, the female flux represents the sun, therefore the Yogi with great care must combine the sun and the moon in his own body” (O’Flaherty, 1982, p. 255).
The symbolic equipment of the Hindu god Shiva also provides a vivid example of this 180-degree change in the sexual significance of the sun and moon. Shiva wears the moon upon his head as a crown, is mounted upon the animal symbol of the great mother, the bull Nandi, and has her midnight blue skin (like the goddess Kali). He, the masculine god, is also fitted out with emblems which were regarded as feminine in the preceding cultural epochs. In terms of religious history, the symbolic reinterpretation of sun and moon probably takes effect in his appearance. But why?
We have already indicated on a number of occasions times that androcentric Tantrism must be deeply rooted in matriarchal religious concepts since it accords the universe a feminine character, even if the yogi exercises universal dominance at the end of the tantric ritual. This could be the reason why the male seed is symbolically linked to the moon. An androcentric claim to power over the traditionally feminine is, namely, already expressed in this association, before the whole tantric initiation process is set in motion. The most supreme masculine substance of all, the semen virile, reveals itself in feminine guise in order to demonstrate its omnipotence over both genders. Shiva wears the moon crown to indicate that he has integrated all the energies of the moon goddess in himself, that is, he has become the commander of the moon (and thereby of the feminine)
***
The female seed:
As the female correspondence to male sperm the texts nominate the seed of the woman (semen feminile). Among Tantrics it is highly contested whether this is a matter of the menstrual blood or fluids which the mudra secretes during the sexual act. In any case, the sexual fluids of the man are always associated with the color white, and those of the woman with red. Fundamentally, the female discharge is assigned an equally powerful magic effect as that of its male counterpart. Even the gods thirst after it and revere the menses as the nectar of “immortality” (Benard, 1994, p. 103). In the old Indian matriarchies, and still today in certain Kali cults, the menstruating goddess is considered as one of the highest forms of appearance of the feminine principle (Bhattacharyya, 1982, pp. 133, 134). It was in the earliest times a widespread opinion, taken up again in recent years by radical feminists, that the entire natural and supernatural knowledge of the goddess was concentrated in the menstrual blood.
Outside of the gynocentric and tantric cults however, a negative valuation of menstrual blood predominates, which we know from nearly all patriarchal religions: a menstruating woman is unclean and extremely dangerous. The magic radiation of the blood brings no blessings, rather it has devastating effects upon the sphere of the holy. For this reason, women who are bleeding may never enter the grounds of a temple. This idea is also widely distributed in Hinayana Buddhism. Menstrual blood is seen there as a curse which has its origins in a female original sin: “Because they are born as women,” it says in a text of the “low vehicle”, “their endeavors toward Buddhahood are little developed, while their lasciviousness and bad characteristics preponderate. These sins, which strengthen one another, assume the form of menstrual blood which is discharged every month in two streams, in that it soils not just the god of the earth but also all the other deities too” (Faure, 1994, p. 182). But the Tantrics are completely different! For them the fluids of the woman bear Lucullan names like “wine”, “honey”, “nectar”, and a secret is hidden within them which can lead the yogi to enlightenment (Shaw, 1994, p. 157)
According to the tantric logic of inversion, that precisely the worst is the most appropriate starting substance for the best, the yogi need not fear the magical destructive force of the menses, as he can reverse it into its creative opposite through the proper method. The embracing of a “bleeding” lover is therefore a great ritual privilege. In his book on Indian ecstatic cults, Philip Rawson indicates that “the most powerful sexual rite ... requires intercourse with the female partner when she is menstruating and her ‘red’ sexual energy is at its peak” (Rawson, 1973, p. 24; see also Chöpel, 1992, p. 191).
Astonishingly, the various types of menses which can be used for divergent magical purposes have been cataloged. The texts distinguish between the menstrual blood of a virgin, a lower-class woman, a married woman, a widow, and so on. (Bhattacharyya, 1982, p. 136) The time at which the monthly bleeding takes place also has ritual significance. In Tibet yiddams (meditation images) exist which illustrate dakinis from whose vaginas the blood is flowing in streams (Essen, 1989, vol. 1, p. 179).
In keeping with the Tantric’s preference for every possible taboo substance, it is no wonder that he drinks the menses. The following vision was in fact perceived by a woman, the yogini Yeshe Tsogyal; it could, however, have been just as easily experienced by pretty much any lama: “A red lady, perfectly naked and wearing not even a necklace of bones, appeared before me. She placed her vagina at my mouth and blood flowed out of it which I drank with deep draughts. It now appeared to me that all realms were filled with bliss! The strength, only comparable to that of a lion, returned to me!” (Herrmann-Pfand, 1992, p. 281).
As has already been mentioned, the monthly flow is not always recognized as the substance yearned for by the yogi. Some authors here also think of other fluids which the woman releases during the sexual act or through stimulation of the clitoris. “When passion is produced, the feminine fluid boils”, Gedün Chöpel, who has explored this topic intensively, tells us (Chöpel, 1992, p. 59). From him we also learn that the women guard the secret of the magic power of their discharges: “However, most learned persons nowadays and also women who have studied many books say that the female has no regenerative [?] fluid. Because I like conversation about the lower parts, I asked many women friends, but aside from shaking a fist at me with shame and laughter, I could not find even one who would give me a honest answer” (Chöpel, 1992, p. 61).
--
The Shadow of the Dalai Lama, by Victor and Victoria Trimondi
[Gurnemanz] Why standst thou there?
Dost know what thou hast seen?
Aye, thou art but an innocent.
Out of here! Go thy ways!
Heretofore leave the swans in peace,
and seek thee geese, thou goose!
[Voice] "Knowing through pity,
the innocent fool
Blessed in faith!
Ende I. Akt
II. Akt
Little Movie 4 Minerva is said by the Greek mythologists to have been born without a mother from the head of Jupiter, who was delivered of her by the assistance of Vulcan. This, in plain language, means no more than that she was a pure emanation of the divine mind, operating by means of the universal agent fire, and not, like others of the allegorical personages, sprung from any of the particular operations of the deity upon external matter. Hence she is said to be next in dignity to her father, and to be endowed with all his attributes; for, as wisdom is the most exalted quality of the mind, and the divine mind the perfection of wisdom, all its attributes are the attributes of wisdom, under whose direction its power is always exerted. Strength and wisdom therefore, when considered as attributes of the deity, are in fact one and the same. The Greek Minerva is usually represented with the spear uplifted in her hand, in the same manner as the Indian Gonnis holds the battle-axe. Both are given to denote the destroying power equally belonging to divine wisdom, as the creative or preserving....
The male organs of generation ... might properly be called the symbols of symbols. One of the most remarkable of these is a cross, in the form of the letter T, which thus served as the emblem of creation and generation, before the church adopted it as the sign of salvation....
The Ægis, or snaky breastplate, and the Medusa's head, are also, as Dr. Stukeley justly observed, [23] Greek modes of representing this winged disc joined with the serpents, as it frequently is, both in the Egyptian sculptures, and those of Chilmenar in Persia. The expressions of rage and violence, which usually characterise the countenance of Medusa, signify the destroying attribute joined with the generative, as both were equally under the direction of Minerva, or divine wisdom.
--
A Discourse on the Worship of Priapus: And Its Connection with the Mystic Theology of the Ancients, by Richard Payne Knight
[Klingsor] The time has come --
The innocent will be trapped in my magic castle,
While she -- her spells hold her gripped in death-like sleep,
but I know how to loose its grip.
Here! Here! This way!
Thy master calls thee nameless one,
she-devil from the birth-pangs of the world! Rose of hell!
Wert thou Herodias, and else what?
Gundruggia there, Kundry here!
Come up!
My law once more is laid on thee.
Kundry is the modern version of Herodias, the symbol of the force of reproduction in nature, the force that can be chaste or unchaste, but is uncontrolled. Beneath chastity and unchastity lies a fundamental unity; everything depends on the way of approach. The force of reproduction that shows itself in the plants, within the chalice of the blossom, and right up through the other kingdoms of nature, is the same as in the Holy Grail. Only, it has to undergo purification in that noblest and purest form of Christianity which manifests in Parsifal.
--
Parsifal: Notes from a Lecture Given by Dr. Rudolf Steiner at Landin on 7/29/1906
Say, where was thou wandering e'en now?
Down among that band of knights,
where they do hold thee for no better than a beast!
Dost thou not better with me?
When thou their master gavest into my hands --
The pure-hearted guardian of the Grail --
what led thee to go forth again?
[Kundry] Thick night ...
Madness!
Oh! Rage! ...
Ah! -- Misery! ...
-- Sleep ... --
Deep sleep!
-- Death! --
[Klingsor] But 'tis another woke thee? Eh?
[Kundry] Oh! Longing ..
longing!
It is no small matter to acknowledge one's yearning. For this many need to make a particular effort at honesty. All too many do not want to know where their yearning is, because it would seem to them impossible or too distressing. And yet yearning is the way of life. If you do not acknowledge your yearning, then you do not follow yourself, but go on foreign ways that others have indicated to you. So you do not live your life but an alien one. But who should live your life if you do not live it?
--
The Red Book: Liber Novus, by C.G. Jung
[Klingsor] Aha! Longing for chaste knights!
[Kundry] 'Twas there ... I did serve.
[Klingsor] Aye, aye, to make good the hurt
thou wickedly didst do them?
They help thee not:
I'll buy them all,
the surest of them falls,
if once he falleth in thine arms,
and then to him doth fall the lance
I took from their master himself.
That one that now defies us is the most perilous;
his simplicity protects him as a shield.
[Kundry] I ... do not wish ... Ah! ... Ah!
[Klingsor] Nay but thou dost, because thou must.
[Kundry] Thou ... canst not ... compel me.
[Klingsor] Aye, and master thee.
[Kundry] -- Thou? --
[Klingsor] Thy master.
[Kundry] By what power?
[Klingsor] Aha! For that on me alone thy power ... can do nought.
[Kundry] Ha! ha! Art thou so chaste?
[Klingsor] What asketh thou there, accursed wench?
Thus doth the devil mock me now,
for that once I sought to rank with the saints?
Fearful straits!
that proud one, strong in righteousness,
that once cast me from him,
It was known in the Mysteries that what streams upwards in the Chalice of the Flower lives also in the blood of man. The blood needs, however, to be made clean and pure again, it must be as chaste as the sap that flows in the blossom. And in these Mysteries that had become depraved, this was brought to expression in a gross and materialistic manner. (In Northern Europe sublimated blood was used as a symbol, and in the Eleusinian mysteries were the wine of Dionysus and the blood of Demeter.) The Vessel of the Grail turned into an abomination by being made to hold within it the bleeding head — this we find again in the story of Herodias who uses for the head of John the Baptist, making mock in this way of the Mysteries.
--
Parsifal: Notes from a Lecture Given by Dr. Rudolf Steiner at Landin on 7/29/1906
I have his tribe in thrall,
unredeemed,
I'll make the holy guardian pine,
and soon -- methinks --
'tis I shall guard the Grail --
Didst like him well, Amfortas, that hero
I sent thee as a partner in delight?
[Kundry] Ah! Misery! ... Misery!
He, too is weak!
... all weak! ...
With me unto the curse do they fall victim!
Oh, everlasting sleep,
sole salvation,
how ... how canst thou be won?
[Klingsor] Ha! He who defies thee sets thee free:
attempt it with this boy who draweth near!
[Kundry] I ... wish it not!
[Klingsor] He hath climbed almost to the ramparts.
[Kundry] Oh! Woe! Woe!
Did I wake for this?
Must I? -- Must I?
[Klingsor] Ah! 'Tis a proper youth!
[Kundry] Oh! Oh! Woe is me! --
Little Movie 5 [Klingsor] Ho there! The watch!
You knights!
Heroes! To arms!
The foe draws nigh! Ha! How they leap to the walls,
to shield their fair she-devils! --
Aha! There's one's not afeard:
he hath disarmed the valiant Ferris;
and fights on through the melee. --
One leaveth there an arm, another a leg!
Every several man drags home his wounds! --
Would the whole band of knighthood
might throttle each other thus!
How proudly stands he now on the battlements!
How the roses in his cheeks do smile,
as he gazes child-like
on the lonely garden!
Ho, Kundry!
Karl Marx, Leon Trotsky, Friedrich Engels
What? Already at work? --
Ha, ha! I well did know the spell
that ever brings thee back unto my service!
Too young and silly thou fallst into my web:
Once bereft of thy purity,
then thou'lt bide in my power!
[Maidens] Weapons! Fierce cries!
Woe! Vengeance!
Where is the guilty one?
My beloved, wounded.
I awoke alone!
Whither has he flown?
Where are our beloved ones?
We saw them with bloody wounds.
Rescue, ho!
Who is our enemy?
There he stands!
My Ferris's sword is in his hand!
'Tis he stormed the stronghold!
I heard the Master's horn.
My hero leapt to the fray.
And they all came.
He cast down our beloved!
His weapon is bloody!
Woe! Thou there!
Accursed may thou be!
Why slewst thou our beloved?
[Parsifal] Beauteous ones they barred the way to you.
[Maidens] To us thou soughtest to come?
[Parsifal] Ne'er saw I so fair a generation:
If I think you beautiful, am I not right?
[Maidens] Thou'lt not strike us?
[Parsifal] I could not.
[Maidens] Yet so much harm we've had from thee!
Thou slewest our playfellows.
Who plays now with us?
[Parsifal] I will, willingly!
[Maidens] Are we then to thy liking?
Stay! Leave us not thus!
We'll well repay thee ...
'Tis not for gold we play.
'Tis for love we play.
Dost wish to bring us consolation?
Then shalt thou win us!
Leave the boy!
He's mine!
-- No! --
No! He's mine!
Come, fair boy!
Come! Let me blossom for thee!
Fair boy. For thy delight and refreshing
I've taken this loving care!
[Parsifal] How sweet you smell!
Are ye then flowers?
[Maidens] The treasure of the garden --
The master plucks us in spring!
We grow here --
blossoming for thee in delight.
Now be thou kind and loving to us!
An thou love and cherish us not
we fade and die thereby.
Come, sweet boy!
Let me cool thy brow!
Let me stroke thy cheeks!
Let me kiss thy mouth!
No! I! I'm the fairest!
Nay! 'Tis I that am fairest!
No! I! I! Yes I!
[Parsifal] If I am to play with you, leave me but room.
[Maidens] 'Tis for thee we fight.
[Parsifal] Refrain.
[Maidens] Leave him be: see, 'tis I he wants!
Me, rather!
No, me!
Dost push me out?
What art thou afeard of women?
Dost not dare?
Bad boy! So hesitant and cold.
We give him up for lost.
Or let him be entirely ours!
No, he's all mine.
Nay, he's ours! All ours!
[Parsifal] Stand off! Leave me room!
THE SPEAR OF DESTINYRichard Wilhelro Wagner in the musical drama Parsifal (Parzival, Pereceval) depicts Lingsor as a sorcerer wielding a "Spear of Destiny" (Spear of Lingus, Helige Lance), a talisman "of historic power".
In the Gospel according to St. John, Chapter 19, Verses 34-37, it is told how a soldier pierced the side of Christ and out of this wound flowed blood and water. The name of this soldier was Gaius Cassius who attended the crucifixion as the official representative of Pontius Pilate. Also in attendance at Golgotha ("the Skull") was a guard unit from the Temple of Solomon. The Captain of these guards carried the "Spear of Herod Antipas, King of the Jews" a.k.a. the "Spear of Phineas". Phineas was a Jewish sorcerer and 'prophet' who allegedly forged the spear as the objectification of the magical power inherent in Jewish blood. It was upon this spear that the sponge-of-vinegar was offered to Christ. It is then alleged that Gaius Cassius or Longinus as he was also known, to spare Christ the torture of living through the leg and skull breaking which the charming Jewish High Priest Caiphas had ordered, stabbed Christ in the heart between the fourth and fifth ribs. It is a matter of historical dispute whether Longinus seized the Jewish spear or used his own but forever onward Longinus has come to mean "Spearman".
The "Spear of Longinus" or "Spear of Destiny" then became a part of the quest for the Holy Grail. This Holy Grail was the elusive dish of which legend claims Christ consumed his Last Supper and into which his blood was caught from His Five Wounds by Joseph of Arimathea. In some circles the story is embroidered to mean that the Grail is the "Stone of Foundation" or "Lapis Excellis" -- the Philosopher's Stone of Alchemy.
In the allegory of the "Holy Grail" we see how it has come to represent both Good and Evil and has been connected in obvious ways with the knightly quests of the Round Table of Camelot and even with the Masonic claim that Joseph of Arimathea was a Mason and that Christ never resurrected because he didn't die but rather had been drugged with the equivalent of resperine by Joseph. There was even an "anti-Grail".
The "Klingsor of the Anti-Grail" was Landulf II of Capua (Capri) who resided in the Castle Merveille (Castle of Wonders). Wolfram (Tungsten) calls the Castle of Klingsor by the title Kalot Enbolot. Klingsor or Landulf II was referred to as the "wickedest man of the century" and an associate of the corrupt Pope John VIII. The former was required to flee his "Castle of Wonders" because of its hated reputation for sexual depravity and its alleged alliances with the nation of Islam. He sought refuge in the occupied Arab territory of Sicily at Carlta Belota (Kalot Enbolot) on the exact site of an ancient fertility Temple of Aphrodite Porne where he resumed his occult practices. In the Wagnerian opera, Klingsor and his cronies attempt to rob the followers of the Holy Grail of their vision through ritual sexual perversions thereby robbing the pious of their Celestial guides.
Klingsor is sometimes identified as the Bishop ("Lord of Terra di Labur") of Naples and Capri and the brother of Queen Sybillia of Sicily. This queen gave birth to a son conceived during a rite of magica sexualis which, when discovered by King Henry VI, was castrated and Klingsor tortured on the rack since he had been the "operator" (father) during the sex magic.
The Klingsor "Spear of Destiny" is a story of heretical and esoteric Christianity involving Camelot symbolism. In order to make amends with a certain "Hugo of Tours," Charlemagne offered him anything he desired to which Hugo asked for "the previous thing kept in a silver casket which Charlemagne had received from Patriarch Fortunatus". The casket alluded to was thought to contain the Blood and a portion of the Body of Christ along with a fragment from the True Cross. Having obtained the object of his desire, Hugo placed it upon a camel (questing beast) and "admonished" (?) the camel to "perform his sacred duty" and take the reliquary to its sacred site. Wherever the camel first halted and laid down its burden would become the home of the silver casket.
At the height of his battle for Sicily, General Patton visited the Klingsor Castle site at Carlta Belota in the mountains above Monte Castello (Castle Mountain). Patton was as steeped in mysticism as Adolf Hitler and Rudolf Hess and believed himself to have been reincarnated. Patton sealed off the Oberen Schmid Gasse in Nuremburg, Germany, when it was rumored that Hitler had possession of the Spear of Destiny and stored it in a secret vault at this location. Patton ordered intelligence agents to locate the spear; its whereabouts, if it exists at all, are unknown today.
--
King Kill 33, by James Shelby Downard & Michael A. Hoffman
Little Movie 6 [Kundry] Parsifal!
-- Stay! --
[Parsifal] Parsifal?
Thus, dreaming, my mother named me.
[Kundry] Stay here! Parsifal! --
Ye childish lovers, leave him be;
he was not made to play with you.
Go home, tend your wounded.
[Maidens] Leave thee?
Quit thee?
Oh woeful pang!
We'd willingly leave them all...
... to bide with thee alone.
Farewell, thou hero, thou proud one, thou --
simpleton!
[Parsifal] All this -- have I not dreamed it?
Didst not call me the nameless one?
[Kundry] I did call thee, simple pure heart,
"Fal Parsi" --
'pure simpleton'
P A R S I F A L
Thus, when in the Saracens' land he died,
thy father Gamuret bid with this name unto the son.
To make this known to thee,
I did await thee here:
what led thee here, but the wish to know it?
[Parsifal] Ne'er did I see nor ever dreamt,
what now with fear o'erflows my soul --
didst blossom in this flowery grove also?
[Kundry] No, Parsifal.
Far -- far off is my homeland.
That thou mightest find me, I waited here e'en now.
I saw the babe upon his mother's breast,
his early babbling
chuckled in mine ear;
with smarting heart,
how Herzeleide too did laugh
when as the apple of her eye
her pain did cheer!
Gently bedded in soft moss,
she lulls caressingly her darling boy ...
a mother's yearning watches o'er his slumber:
and when morning comes,
the hot dew of a mother's tears awakens him.
She could but weep, so see thee, born in pain
out of thy father's love and death,
and protect thee from such straits.
Far from all arms, all clangour of men's fight,
she ever sought to guard and shelter thee.
Such knowledge should not come to thee.
Hearst thou not yet her lamenting cry?
What cheer and laughter lightened then her heart,
when furiously her arm encoiled thee.
Yet didst thou not her woe perceive,
when at the last thou camest not back,
and thy very footprints were effaced!
Day and night she waited,
till her lament did die away.
For the quiet of death she sued:
'twas sorrow broke her heart,
and Herzeleide died.
[Parsifal] Alas! What have I done?
Where was I?
Mother! Sweet darling mother!
Thy son must needs kill thee!
[In Transformations and Symbols of the Libido] Jung synthesized nineteenth-century theories of memory, heredity, and the unconscious and posited a phylogenetic layer to the unconscious that was still present in everyone, consisting of mythological images. For Jung, myths were symbols of the libido and they depicted its typical movements. He used the comparative method of anthropology to draw together a vast panoply of myths, and then subjected them to analytic interpretation. He later termed his use of the comparative method "amplification." He claimed that there had to be typical myths, which corresponded to the ethnopsychological development of complexes. Following Jacob Burckhardt, Jung termed such typical myths "primordial images" (Urbilder). One particular myth was given a central role: that of the hero. For Jung, this represented the life of the individual, attempting to become independent and to free himself from the mother. He interpreted the incest motif as an attempt to return to the mother to be reborn. He was later to herald this work as marking the discovery of the collective unconscious, though the term itself came at a later date.
--
The Red Book: Liber Novus, by C.G. Jung
Oh, fool! Idiot, blundering fool.
Where didst wander forgetting her --
forgetting thy very self?
[Kundry] As long as pain a stranger was to thee,
the sweets of consolation
could not refresh thy heart.
The woe thou dost repent,
the distress thou sufferest now,
for them love brings thee consolation.
[Parsifal] My mother and I could forget her!
Ah! I'd as lief forgotten all!
Mere dumb stupidity possesses me.
[Kundry] Avowal
in repentance makes an end of guilt:
Knowledge
turns folly to sense.
Learn, to know that love
that seized Gamuret
when Herzeleide's fierce flames
consumed him all!
To this flesh and life,
death and stupidity must give way;
and now today,
in a mother's last blessing,
may love bring thee --
this first embrace.
[Parsifal] Amfortas!
The wound!
The wound!
It burns here in my side!
Ah! The cry!
From the hearts depths it shrieketh up to me!
Poor wretch! Ah, miserable!
I saw the wound to bleed: --
now it doth bleed in me! --
Here!
No! 'Tis not the wound.
May his blood stream forth herein!
Here! In the heart, 'mid flames!
THE HEART CAVE
-- Be Here Now, by Ram Dass
The longing, the fearful longing,
that layeth hold of me and drives me on!
Oh! Love's torment! --
In our civilization the chasm that stretches between mind and heart yawns deep and wide and, as the mind flies on from discovery to discovery in the realms of science, the gulf becomes ever deeper and wider and the heart is left further and further behind. The mind loudly demands and will be satisfied with nothing less than a materially demonstrable explanation of man and his fellow-creatures that make up the phenomenal world. The heart feels instinctively that there is something greater, and it yearns for that which it feels is a higher truth than can be grasped by the mind alone. The human soul would fain soar upon ethereal pinions of intuition; would fain lave in the eternal fount of spiritual light and love; but modern scientific views have shorn its wings and it sits fettered and mute, unsatisfied longings gnawing at its tendrils as the vulture of Prometheus' liver.
--
The Rosicrucian Cosmo-Conception, by Max Heindel
Contrary to the generally accepted idea, the Ego is bisexual. Were the Ego sexless, the body would necessarily be sexless also, for the body is but the external symbol of the indwelling spirit. The sex of the Ego does not, of course, express itself as such in the inner worlds. It manifests there as two distinct qualities -- Will and Imagination. The Will is the male power and is allied to the Sun forces; Imagination is the female power and is always linked to the Moon forces. This accounts for the imaginative trend of woman and for the special power which the Moon exercises over the female organism. When the matter of which the Earth and the Moon were afterwards formed was still a part of the Sun, the body of man-in-the-making was yet plastic, and the forces from that part which afterwards became Sun, and that part which is now Moon worked readily in all bodies, so that the man of the Hyperborean Epoch was hermaphrodite -- capable of producing another being from himself without intercourse with any other.
--
The Rosicrucian Cosmo-Conception, by Max Heindel
[Parsifal 2] My gaze stops short upon the redeeming chalice --
the sacred blood glows forth: --
delight of redemption, godly meekness,
sends shudders throughout every soul:
here alone, in my heart, will the pangs not depart.
The Saviour's lament I comprehend,
for the desecrated shrine --
"Save me
deliver me
from guilt-bespattered hands!"
Thus did God's cry
loud and awful echo in my soul.
And I -- away I flew to wanton childish deeds!
Saviour!
Redeemer!
Lord of grace!
How can I, a sinner, atone for my guilt?
Little Movie 7 [Kundry] Worthy hero!
Dispel such fancies.
Look up! Be good to the bearer of grace who draws nigh!
[Parsifal 2] Aye! That voice! Thus did she call him; --
and this glance well do I know it --
these lips thus did they draw him on,
thus did she bow her neck; --
thus boldly raised her head;
thus flatteringly danced her locks --
thus did her arm enclasp his neck --
thus softly stroked his cheek! --
With every painful pang bound up,
his soul's redemption in one kiss.
Ah! That kiss!
Temptress! Avaunt!
For ever -- for ever -- avaunt!
Not only the sacrifices to the generative deities, but in general all the religious rites of the Greeks, were of the festive kind. To imitate the gods, was, in their opinion, to feast and rejoice, and to cultivate the useful and elegant arts, by which we are made partakers of their felicity. This was the case with almost all the nations of antiquity, except the Egyptians and their reformed imitators the Jews, who being governed by a hierarchy, endeavoured to make it awful and venerable to the people by an appearance of rigour and austerity. The people, however, sometimes broke through this restraint, and indulged themselves in the more pleasing worship of their neighbours, as when they danced and feasted before the golden calf which Aaron erected, and devoted themselves to the worship of obscene idols, generally supposed to be of Priapus, under the reign of Abijam.
The Christian religion, being a reformation of the Jewish, rather increased than diminished the austerity of its original. On particular occasions however it equally abated its rigour, and gave way to festivity and mirth, though always with an air of sanctity and solemnity. Such were originally the feasts of the Eucharist, which, as the word expresses, were meetings of joy and gratulation; though, as divines tell us, all of the spiritual kind: but the particular manner in which St. Augustine commands the ladies who attended them to wear clean linen, seems to infer, that personal as well as spiritual matters were thought worthy of attention. To those who administer the sacrament in the modern way, it may appear of little consequence whether the women received it in clean linen or not; but to the good bishop, who was to administer the holy kiss, it certainly was of some importance. The holy kiss was not only applied as a part of the ceremonial of the Eucharist, but also of prayer, at the conclusion of which they welcomed each other with this natural sign of love and benevolence. It was upon these occasions that they worked themselves up to those fits of rapture and enthusiasm, which made them eagerly rush upon destruction in the fury of their zeal to obtain the crown of martyrdom. Enthusiasm on one subject naturally produces enthusiasm on another; for the human passions, like the strings of an instrument, vibrate to the motions of each other: hence paroxysms of love and devotion have oftentimes so exactly accorded, as not to have been distinguished by the very persons whom they agitated. This was too often the case in these meetings of the primitive Christians. The feasts of gratulation and love, the αγαπαι and nocturnal vigils, gave too flattering opportunities to the passions and appetites of men, to continue long, what we are told they were at first, pure exercises of devotion. The spiritual raptures and divine ecstasies encouraged on these occasions, were often ecstasies of a very different kind, concealed under the garb of devotion; whence the greatest irregularities ensued; and it became necessary for the reputation of the church, that they should be suppressed, as they afterwards were by the decrees of several councils.
--
A Discourse on the Worship of Priapus: And Its Connection with the Mystic Theology of the Ancients, by Richard Payne Knight
[Kundry] -- Cruel! --
If in thy heart thou feelest
nought but others' pain,
then feel now mine own!
If thou art thus a saviour,
what hinders thee,
from joining thee to me for my salvation?
Through eternities I have waited for you,
Saviour so late in coming.
Whom once I dared revile.
Ah! Didst thou but know the curse
that, waking or sleeping,
in life or death,
in laughter or tears,
endlessly my life torments! --
I saw him -- him --
and .... laughed! --
then did he look on me! --
Now seek I him from world to world
to meet him once again.
Is my greatest need
methinks his eyes come near,
already his glance doth rest on me.
Then once again that cursed laugh bursts forth:
a sinner sinks into my arms!
Then do I laugh!
I cannot weep,
but only shriek,
storm, rage,
in an ever-returning night of madness,
from which I scarcely waken to repent.
Him I have mocked;
let me upon his bosom weep,
unite with thee but for an hour,
and, though God and the world reject me,
in thee shall I be redeemed!
[Parsifal 2] To everlasting
shouldst thou with me be damned
if for one hour,
forgetting then my quest,
I were encircled in thine arms!
For thy redemption also am I sent,
if thou canst from thy longing stay aloof.
When we look back to these ancient schools of initiation, what sort of a teaching do we find there? What was the Mystery that was taught in them? It is after all only the forms of the teaching that change with the passage of time. Astonishing as it may seem, we actually find that in these very ancient schools of initiation the secret, the mystery that Parsifal discovered, is brought to its highest development — the secret; namely, of how the new budding life of nature in Springtime is connected with the Mystery of the Cross. We have to understand it in the following way.
The power of reproduction which we recognize in the animal and human kingdoms is also to be seen in the plant kingdom. In the springtime of the year the divine active power of creation shoots up out of Mother Earth. For we have to recognize that a deep connection exists between the power that manifests when the Earth clothes herself with her robe of green, and the divine creative power. The pupils in the initiation school were taught as follows: “All around you in nature you see the opening flower buds, and within them a power at work which is then later concentrated in the small grains of seed. Countless seeds will come forth from the flowers — seeds which, if laid into the earth, will be capable of bringing forth new plants. And now receive what I am about to say into your heart; take it deeply into your soul. The process that is taking place out there in nature is the very same as takes place in human beings and in the animal kingdom, only in nature it takes place without desire or passion. It goes forward in perfect purity and chastity. The boundless and chaste innocence that sleeps in the flower buds of the plants — this, it was felt, must enter right into the soul of the pupils.
And then they were told further: “It is the sun that opens the blossoms. The ray of the sun calls forth the power that rests in them. Two things meet — the opening flower and the ray from the sun. Between the plant kingdom and the divine kingdom stand the two other kingdoms — the animal kingdom and the human. These latter are really no more than a kind of pathway leading from the plant kingdom to the divine kingdom. In the divine kingdom we have again a kingdom of innocence and chastity, as in the plant kingdom. In the animal and human kingdom we have kingdoms of desire and passion.” But then it was told to the pupils that in the future “all passion and desire will at length disappear. The chalice will then open (even as the chalice of the flower opens) — will open from above downwards and look down to man. And as the ray from the sun goes right down into the plant, so will man's now purified power unite itself with this divine chalice. It can actually come about that the chalice of the blossom is spiritually reversed so that it inclines downwards from heaven, and the sun's ray, too, is reversed so that it lifts itself up from man to heaven.” And this reversed flower chalice which was told of in the mysteries as an actual fact was called the Holy Grail. The flower chalice of the plant that we have before us in material reality is the reversed Holy Grail. And the ray from the sun — all who have true occult knowledge learn to recognize it in the “magic wand.” For the magic wand is a symbol, in the language of superstition, for a spiritual reality. In the mysteries it was called the “bloody lance.” So here we have before us, on the one hand, the origin of the Grail and on the other hand the original “magic wand” of the genuine occultist.
--
Parsifal: Notes from a Lecture Given by Dr. Rudolf Steiner at Landin on 7/29/1906
That comfort that thy grief shall end
comes from another spring.
Salvation never shall be granted thee
whilst that well's not dried up for thee.
Another there is --
at which I saw the brethren there
lamenting, pining in their cruel distress,
mortifying their flesh.
Oh, affliction, that doth chase away redemption!
Oh, world benighted with false fantasies: