The Mysteries of the Holy Grail E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2013

Beschreibung

From the ancient British tales of King Arthur and his knights through the medieval Central European sagas of Parzival, right up to modern-day blockbuster novels and films, the Grail has long maintained its enigmatic presence in western culture. It is said to be many things: a lost and priceless treasure, the chalice cup of the Last Supper, the cup that caught Jesus Christ's blood from the cross on Golgotha, or even a secret royal bloodline...Basing his presentations on far-reaching spiritual research, Rudolf Steiner gave profoundly esoteric, multifaceted insights into the mysteries of the Holy Grail. Collected together for the first time in a single volume, together with commentary and notes, these passages offer vivid tableaux with a multiplicity of meanings: a story that speaks to the human soul with a depth and complexity that intellectual interpretations alone cannot begin to fathom. Just as Parzival had to encounter and engage with veils of illusion and valleys of shadow and doubt, Rudolf Steiner presents us with a similarly challenging path. This book is more than a treasure of thought and insight: it invites us to embark on a personal quest to develop the abilities and vision required for grasping the elusive Grail itself. As editor Matthew Barton writes: "The vessel of the Grail gradually descends towards us and comes into focus as we raise ourselves individually to it by piercing through the illusions of materialism, acknowledging that we ourselves can ultimately become true vessels for the spirit."

Leseprobe

RUDOLF STEINER (1861–1925) called his spiritual philosophy ‘anthroposophy’, meaning ‘wisdom of the human being’. As a highly developed seer, he based his work on direct knowledge and perception of spiritual dimensions. He initiated a modern and universal ‘science of spirit’, accessible to anyone willing to exercise clear and unprejudiced thinking.

From his spiritual investigations Steiner provided suggestions for the renewal of many activities, including education (both general and special), agriculture, medicine, economics, architecture, science, philosophy, religion and the arts. Today there are thousands of schools, clinics, farms and other organizations involved in practical work based on his principles. His many published works feature his research into the spiritual nature of the human being, the evolution of the world and humanity, and methods of personal development. Steiner wrote some 30 books and delivered over 6000 lectures across Europe. In 1924 he founded the General Anthroposophical Society, which today has branches throughout the world.

THE MYSTERIES OF THE HOLY GRAIL

From Arthur and Parzival to Modern Initiation

RUDOLF STEINER

Compiled and edited by Matthew Barton

RUDOLF STEINER PRESS

For Sibylle and Henk

Rudolf Steiner Press Hillside House, The Square Forest Row, RH18 5ES

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2012

For earlier English publications, see Sources section

Originally published in German in various volumes of the GA (Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. For further information see Sources. This authorized translation is published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

All material has been translated or checked against the original German by Matthew Barton

Translation and selection © Rudolf Steiner Press 2010

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publishers

A catalogue record for this book is available from the British Library

ISBN: 978 1 85584 303 5

Cover by Andrew Morgan Design Typeset by DP Photosetting, Neath, West Glamorgan

Contents

Introduction

I. THE GOSPEL OF JOHN AND THE VIRGIN SOPHIA

1. Christian Catharsis: the Purified Soul

2. The Birth of Higher Perception

II. FROM THE SPIRIT IN NATURE TO THE SPIRIT IN US: THE NEW INITIATION

3. From Arthur to Parzival

4. The Grail as Human Potential

5. Seeking for Signs of Parzival

6. The Soul’s Bright Vessel

III. THE QUEST AND THE QUESTION: PIERCING THROUGH MATERIALISM

7. The Questioning Stance of Soul

8. The Lapse into Matter

9. Piercing the Thicket

IV. NEW SPIRITUAL COMMUNITY: THE GRAIL AS TRANSFORMED LARYNX

10. The Living Word

11. Transforming Sexuality

12. The Higher Calyx

13. The Resonant Chalice

14. Seeing I to I

V. THE WAR-TORN SOUL AND THE QUEST FOR INTEGRATION

15. Acknowledging Amfortas

16. The Word in Chains

17. Balancing the Soul

VI. THE GRAIL IN THE HUMAN ORGANISM: SPIRIT INFUSING MATTER

18. From Dullness to Inner Joy

19. The Fire of Compassion

20. Raising Earthly Substance

21. Raying In, and Raying Out from Within

22. The Grail in the Brain

23. Receiving the Light

VII. INITIATION TODAY: THE TRIALS AND THE QUEST

24. Seeing Heaven in a Wild Flower

25. The Past and Future of the Pineal Gland

26. The Riven Path

27. The Parzival Saga as Modern Initiation

28. Humanity Resurrected

Notes and references

List of sources

Introduction

There is a good deal of debate and disagreement about the etymology of the name ‘Parzival’, and still more about the origins of the word ‘Grail’. These are discussions, however, which I don’t wish to delve too deeply into here, as they seem somewhat secondary to the saga itself and the multiple meanings we ourselves can invest it with. The symbolism and significance of a legend or a story ultimately depends on how we ourselves absorb it: how it connects with strata of the psyche we bear within us that, as it were, await the tug of the tale to come to our full awareness. A story that really speaks to the human soul will inevitably have a depth and complexity that lures the rational mind to the threshold of mysteries it only dimly grasps, rather as we wrestle with the ‘meaning’ of a dream. A true story (and clearly I don’t mean ‘factual’) speaks to our deepest impulses because it was originally born from them. The Parzival saga is a true story in this sense, concealing in its meandering progressions and vivid tableaux a multiplicity of meanings that intellectual interpretations alone cannot begin to fathom.

In one sense the story is authentic because the quest and exploits of its heroes strangely mirror many of our own, often thwarted efforts at understanding it. We have to go deeper, learn more about ourselves, if it is really to speak to us, just as Parzival suffers setbacks in his long quest for self-knowledge. The diversity and complexity of Rudolf Steiner’s own quest to understand this saga are a tribute both to its many possible meanings and to his willingness to ‘entertain’ them without easy simplification; to look for the multifaceted truth from many different yet complementary angles. Though the saga dates from around the twelfth century, Steiner finds extraordinary modern and future relevance in it. Like seeking to approach the Grail itself, you get a sense that you cannot force the legend to disclose itself but that its meanings, instead, will increasingly dawn on you as you become more worthy of it.

So I will refrain from further analyses here and invite you instead to saddle the steed of your willing attention and set off into this legend, and Steiner’s thoughts about it, with all the perspicacity you can muster. The name ‘Parzival’ itself1—whether these etymologies are suspect or not—has been interpreted as meaning, among other things, either ‘Pierce-the-valley’ (percer le val) or ‘Pierce-the-veil’ (percer le voile). Certainly Parzival must encounter and engage with the veils of illusion, and valleys of shadow and doubt, as we must too. The resonance of his name with ‘perceive’, though this etymology is very likely spurious, also strikes me as significant. We perceive most truly, after all, when we persevere, probe and pierce through to levels of vision beyond merely given sight.

If possible, if you do not already know the saga, I recommend reading a version of it—either the epic by Wolfram von Eschenbach or a summary of it—before embarking on this journey. For those who do not have the time or patience for this, the penultimate section of this volume does, very briefly, recount some of the most important episodes, interspersed with passages by Steiner; and it would be possible to start this book from the ‘wrong end’ if you wish, then return to the beginning with a little more sense of the story’s trajectory.

As to the much-disputed and elusive meaning and etymology of the word ‘Grail’—almost as elusive, interestingly, as the thing itself, if indeed it is a ‘thing’ at all—the only thought I offer here is this: the word is very possibly derived, at least partly, both from the medieval Latin noun gradail or gradale meaning a vase, goblet or basin, and from the older Latin word gradalis or also gradualis, which is connected with ‘gradually’. How a vessel and a slow progression can be linked might not immediately be apparent, except perhaps if one thinks of a ritual procession such as Parzival witnesses at the Grail castle. But still more helpful, to me at least, is a sense that the vessel of the Grail only very gradually descends towards us and comes into focus as we raise ourselves individually to it by piercing through the illusions of materialism, acknowledging that we ourselves can ultimately become true vessels for the spirit.

If we assume for a moment that the Grail is a state towards which we are evolving, which we therefore cannot yet fully know but which we carry within us as a seed of growing potential, it cannot then be a single fixed object or meaning; and certainly not an increasingly distant bloodline ‘relating’ solely to some past and merely physically-determined glory. In this sense Steiner’s approach is powerfully invigorating and revitalizing, for he makes clear that Christ can only be with us ‘to the end of the world’ as a force that carries us beyond ties of blood and narrow, racial communities to an ever more unifying and luminous humanity. But such harmony cannot of course be imposed—it must rise out of each of us, like a new language, as we grow slowly and laboriously in love and understanding. Just as the three key protagonists of the Parzival legend—Parzival himself, Gawain and Feirefiz— fight each other before recognizing that the ‘other’ is in fact their ‘brother’, so we must struggle and wrestle our way through to a wholly earned, compassionate fraternity by way of full assertion and realization of our individual qualities. There is of course still a very long way to go, but the Grail legend accompanies us on that journey.

Matthew Barton

I

THE GOSPEL OF JOHN AND THE VIRGIN SOPHIA

1. Christian Catharsis: the Purified Soul

Extract from a lecture given in Hamburg on 18 May 1908

The suggestion below that we should be ‘fertilized by what streams into us from the world of spirit’ rather than focusing exclusively on our own inner processes, is a fitting prelude to the Grail theme. We can cleanse or purify ourselves so that we open to the influx of powers in the cosmos, developing and enhancing our nature through them. The related theme of sexuality as ‘given’ human experience that can be raised to a conscious spiritual sphere, and ultimately transformed, is also one that will recur throughout this book. Here we find the purified, receptive human soul embodied in the figure of the mother of Jesus (known as the ‘Virgin Sophia’ in the esoteric tradition), and can thus make an immediate and direct connection with the life and deed of Christ, which is essential for understanding the Grail and our human response to it. The Gospel of St John also clearly has an intimate connection with the originating Word or Logos, and we will later see how Steiner connects the Grail quest with the life-creating potential inherent in human utterance.

We must understand that when a person has attained this [Rosicrucian] initiation he is fundamentally quite different from the person he was before it. While formerly he was only associated with the things of the physical world, he now acquires the possibility likewise of associating with events and beings of the world of spirit. This presupposes that we acquire knowledge in a much more real way than in that abstract, dry, prosaic sense in which we usually refer to knowledge. A person who acquires spiritual knowledge finds the process to be something quite different—a complete realization of that beautiful expression ‘Know thyself’. The most dangerous thing in the realm of knowledge, however, is to misunderstand these words; and nowadays this occurs all too frequently. Many construe them to mean that they should no longer look about the physical world but should gaze into their own inner being and seek there for everything spiritual. This is a very mistaken understanding of the saying, for that is not at all what it means. We must clearly understand that true higher knowledge is also an evolution from one standpoint which the human being has attained to another he had not previously reached. If we practise self-knowledge only by brooding on ourselves, we see only what we already possess. We acquire nothing new by this process, but only knowledge of our own lower self in the present meaning of that word. This inner nature is only one aspect necessary for knowledge, and must be complemented by the other aspect. Without both there is no real knowledge. Through our inner nature we can develop organs by which we gain knowledge. But just as the eye, as an external sense organ, would not perceive the sun by gazing into itself, but only by looking outwards to the sun, so the inner perceptive organs must gaze outwards, or in other words into an external spiritual realm in order to actually perceive. The concept of ‘knowledge’ had a much deeper, more real meaning in former ages. When we read in the Bible that Abraham or some other patriarch ‘knew his wife’ we soon find that this means fertilization and reproduction. If you consider the words ‘Know thyself’ in Greek, they do not mean that you should stare into your own inner being but that you should be fertilized by what streams into you from the world of spirit. [...]

Two things are necessary for this to happen: firstly a self-preparation through catharsis and illumination, and secondly an opening of our inner being freely to the world of spirit. Here we may liken our inner nature to the female aspect, and the outer content of the spiritual world to the male. The inner being must be made sensitive and receptive to the higher self. When this happens, the higher human self streams into us from the world of spirit. We can ask where this higher human self is. Is it somewhere within us as individuals? No, it is not. On Saturn, Sun and Moon,2 the higher self was diffused over the entire cosmos. At that time the cosmic I was spread out across all humankind; but now we have to permit it to work upon us, upon our previously prepared inner nature. This means that our inner human nature—the astral body—must be cleansed, purified and ennobled and must undergo catharsis. Then the spirit can stream into us from without, illuminating us. This will happen when our astral body has undergone a catharsis that develops inner organs of perception. [...]

This cleansed, purified astral body which, at the moment of illumination, bears within it none of the impure impressions of the physical world but only the organs of perception of the spiritual world, is called the ‘pure, chaste, wise virgin Sophia’ in esoteric Christianity. Through all we receive as pupils in catharsis, we cleanse and purify the astral body so that it transforms into the virgin Sophia. And when the virgin Sophia meets the cosmic I, the universal I which causes illumination, the pupil is surrounded by light, by spiritual light. In esoteric Christianity this second power that approaches the virgin Sophia is called the ‘Holy Spirit’. In line with esoteric Christianity, therefore, it is true to say that through his processes of initiation the Christian esotericist purifies and cleanses his astral body; he makes his astral body into the virgin Sophia and is illumined from above—one might call it ‘overshadowed’—by the Holy Spirit, the cosmic, universal I. Someone thus illumined—who in other words, in terms of esoteric Christianity, has received the ‘Holy Spirit’ into himself—speaks in a different way from then on. How does he speak? When he speaks of Saturn, Sun and Moon evolutionary stages, or the different aspects of the human being, or the processes of cosmic evolution, he is not expressing his own opinion. His views do not come into consideration at all. When such a person speaks about Saturn, it is Saturn itself that speaks through him. When he speaks of the sun, the spiritual being of the sun speaks through him. He is the instrument. His personal ego has been eclipsed—which means that at such moments it has become impersonal and the cosmic, universal I is using his ego as its instrument to speak through. [...]

Thus we have acquired two concepts, and found their spiritual significance. We have learned to know the nature of the virgin Sophia, which is the purified astral body, and the nature of the ‘Holy Spirit’, the cosmic universal I, which the virgin Sophia receives and which can then speak out of this purified astral body. There is something still more to be attained—a still higher stage: the ability to help someone else, to give him the impetus to accomplish both of these. At our stage of evolution people can receive the virgin Sophia (the purified astral body) and the Holy Spirit (illumination) in the manner described, but only Christ Jesus could give to the earth what was necessary to accomplish this. He has implanted in the spiritual part of the earth the forces which make it possible for this to happen at all. [...]

The events in Palestine not only have to do with the highly evolved individuality of Jesus of Nazareth, who had passed through many incarnations and developed so highly that he needed such an extraordinary mother as the virgin Sophia, but also with a second mystery. When Jesus of Nazareth was 30 years old, what he had so far experienced enabled him to perform an exceptional action. We know that the human being consists of physical, etheric and astral bodies and I.3 This fourfold human being is the earthly human being we know. But at a certain stage of evolution, at a particular moment, a person can withdraw his I or ego from the three bodies and abandon them, leaving them intact and entirely uninjured. This I then enters the worlds of spirit and the three bodies remain behind [...] and because the three bodies are so highly developed by the I that lived in them, they are fit instruments for a still higher being who now takes possession of them. In the thirtieth year of Jesus of Nazareth’s life, the being we call Christ took possession of his physical, etheric and astral bodies. [...]

The corporeality of Jesus of Nazareth, from which he withdrew, was so mature and perfect that the sun Logos, the being of the six Elohim, which we have described as the being of the sun, was able to penetrate it. It could incarnate for three years in this corporeality, could become flesh. The sun Logos who can shine into human beings through illumination, the sun Logos Himself, the Holy Spirit, entered. The universal I, the cosmic I entered; and from then on, for three years, the sun Logos spoke through the body of Jesus. Christ speaks through the body of Jesus during these three years. This event is indicated in the Gospel of St John and also in the other Gospels as the descent of the dove, of the Holy Spirit, upon Jesus of Nazareth. At that moment, esoteric Christianity tells us that the I of Jesus of Nazareth left his body, and that from then on the Christ is in him, speaking, teaching and working through him. This is the first event that happens, according to the Gospel of St John. We now have the Christ within the astral, etheric and physical bodies of Jesus of Nazareth. There he worked as has been described, until the Mystery of Golgotha took place. What occurred at Golgotha? Let us consider that important moment when the blood flowed from the wounds of the crucified saviour. To help you understand this I will compare it with something else.

Let us suppose we have here a vessel filled with water. In the water salt is dissolved and the water becomes quite transparent. Because we have warmed the water we have made a salt solution. Now let us cool the water. The salt precipitates and we see how it condenses below and forms a deposit at the bottom of the vessel. That is the process for someone who sees only with physical eyes. For a person who sees with spiritual eyes, something else is happening. While the salt is condensing below, the spirit of the salt streams up through the water, permeating it. The salt can only become condensed when the spirit of the salt has departed from it and become diffused into the water. Those who understand these things know that wherever condensation takes place a spiritualization also always occurs. What thus condenses below has its counterpart above in the spiritual, just as, in the case of salt, the salt spirit streams upwards and disseminates when the salt condenses and is precipitated below. Thus it was not only a physical process that took place when the blood flowed from the wounds of the saviour, but it was actually accompanied by a spiritual process: that is, the Holy Spirit which was received at the Jordan baptism united with the earth; the Christ Himself flowed into the very being of the earth. From now on the earth was changed, and this is why, in earlier lectures, I told you that a person viewing the earth from a distant star would have observed its whole appearance altered by the Mystery of Golgotha. The sun Logos became a part of the earth, formed an alliance with it and became the spirit of the earth. He achieved this by entering the body of Jesus of Nazareth in his thirtieth year and remaining active there for three years, after which He continued to be embodied in the earth.

Now the important thing here is that this event must exert an effect on the true Christian; that it must give him something whereby he may gradually develop the beginnings of a purified astral body in the Christian sense. There had to be a power available to the Christian whereby he could make his astral body more and more like a virgin Sophia, and through it receive the Holy Spirit which was able to spread out over the entire earth, but which could not be received by anyone whose astral body did not resemble the virgin Sophia. What is this power? It consists in the fact of Christ Jesus entrusting to the ‘disciple whom he loved’—the writer of the Gospel of St John—the mission of describing truly and faithfully, through his own illumination, the events in Palestine so that they might work upon human beings. If people allow what is written in the Gospel of St John to work sufficiently on them, their astral body will embark on the process of becoming a virgin Sophia, will become receptive to the Holy Spirit. Gradually, through the strength of this impulse emanating from the Gospel, it will first feel and perceive the true spirit. Jesus Christ entrusted this mission to the writer of the Gospel. You need only read it: The mother of Jesus—the virgin Sophia in esoteric Christianity—stands at the foot of the cross; and from the cross Christ says to the disciple whom He loved: ‘ “Henceforth this is thy mother.” And from this hour the disciple took her unto himself.’ This means: The force which was in my astral body and made it capable of bearing the Holy Spirit, I now give to you; write down what this astral body has been able to acquire through its development. ‘And the disciple took her unto himself’ means that he wrote the Gospel of St John. And in this Gospel the writer concealed forces which develop the virgin Sophia. At the cross he was entrusted with the mission of receiving these forces as his mother and of being the true, authentic interpreter of the Messiah. This really means that if you live wholly in accordance with the Gospel of St John and understand it spiritually, it has the power to lead you to Christian catharsis, to give you the virgin Sophia. Then the Holy Spirit, united with the earth, will grant you illumination or what early Christianity calls photismos. And what the most intimate disciples experienced in Palestine was so powerful that from then on they possessed the capacity to perceive in the world of spirit. The most intimate disciples received this capacity. Perceiving in the spirit, in the Christian sense, means that we transform our astral body to such a degree through the power of the events in Palestine that what we see need not be before us in an external, physical and sensory way. [...] If we try to make into a feeling, into experience, what we can learn from spiritual science about the Gospel of St John, we shall then find that this Gospel is not a textbook but a force that can be active within our souls. [...]

2. The Birth of Higher Perception

Extract from a lecture given in Kassel on St John’s day 1909

Building further on the Gospel of St John, Steiner here identifies the Grail as the essence of potential higher life within us, which is rooted in the revitalizing deed of Christ. The image of the Rose Cross—the black wood from which red roses spring—is one of death in matter as a precondition for rejuvenation through the spirit, and here appears intimately connected with the Grail theme.

When we behold, in the world around us, the various things which our eyes perceive and our hands touch, we observe how they arise and decay. We see how the flowers blossom and wither, and how the year’s whole vegetation comes to life and dies away; and though there are things in the world such as mountains and rocks, apparently defying the ages, the proverb ‘continual drops of water wear a stone’ points to a premonition in the human soul that the very rocks and mountains, in all their majesty, are subject to the laws of the temporal world. We know that whatever is formed from the elements grows and decays; and this applies not only to our bodily form but also to the temporal self. Those who know how a spiritual world may be attained, however, are aware that though our eyes, ears, and other senses do not help with this, we may nevertheless enter the world of spirit through awakening, rebirth, initiation. And what is reborn?

When we look within ourselves, we can ultimately discover that within the inner self is the being we refer to as ‘I’. The ‘I’ is distinguished, by virtue of its very name, from all things of the exterior world. To every exterior thing a name may be applied from without. We can all call the table ‘table’, and the clock ‘clock’. The word ‘I’, however, can never fall upon our ears from without if we ourselves are meant, for this word (‘I’) must be uttered from within. To every other being we are ‘you’. This fact in itself enables us to distinguish between this ego being and all else within and around ourselves. But to this we must add something which spiritual investigators of all ages have repeatedly emphasized for the benefit of mankind, through their own experience: that within this ‘I’ another, a higher ego, is born, as the child is born of the mother.

When we consider the human being as he passes through life, we see him first as a child, clumsy in respect of his surroundings, and merely beholding things. Gradually and by degrees he learns to understand these things; we see how his intelligence awakens, how his will and intellect grow, and how he increases in strength and energy. But individuals can advance in another way too, developing further, beyond mundane realities; they can reach the point, so to speak, of finding a second I which, looking down upon the first, can say ‘you’ to it, even as the ordinary I says ‘you’ to the external world and to its own body.

Thus a distant ideal of the human soul can become actuality for those who follow guidance from the spiritual investigator and say to themselves: ‘The self I have known hitherto is involved in the outer world and passes away with it. But a second self slumbers in me—a self of which people are often unaware, though it is as much united with the eternal as the first self is united with the transitory and the temporal.’

When this rebirth occurs, the higher I can behold a world of spirit in the same way that the lower I can perceive the sensory world through the senses. This so-called awakening, rebirth, or initiation is the greatest event the human soul can experience, a view held also by those who called themselves Rosicrucians, whose emblem was the Rose Cross. They knew that this birth of the higher self—which can look down upon the lower self as someone looks upon the outer world—is intrinsically connected with the advent of Jesus Christ. That is to say: just as an individual human being can experience a new birth in the course of his life and development, a new birth for the whole of humanity took place through Christ Jesus. The individual experience of the birth of the higher I as an inner, mystic and spiritual event was enacted for the whole of humanity as a historical fact in the outer world through Christ Jesus in Palestine. [...]

The evangelists set themselves the task firstly of showing that Christ Jesus issues from the primal spirit of the world, indeed from God Himself. The divinity hitherto concealed in all mankind becomes pre-eminently manifest in Christ Jesus. This is the same God of whom it is said in the Gospel of St John that He was there in the beginning. And it was the aim of the evangelists to show that this God and no other was in Jesus of Nazareth. [...]