Professor Guhr is a student of the mystically highly gifted Mrs.
Valerie Gyigyi in Berlin, whose Master was before Fra Merlin.
Professor Guhr actually speaks, therefore, to those who know and
And exactly because he speaks to initiates and those who know, he and
his propaganda for sexual-asceticism must be opposed with the sharpest
weapons, as unholy, as much as it is still possible to confine and
control that which he instigated as a knower, steering his knowledge
down the wrong street.
As an initiate Professor Guhr proclaims through revelation the keys to
the secret teachings of sexual-magic, which he calls valid truth for
all earth-born, in which he declares: Through sexual-abstinence the
impulse-controlling person may convert the erotic power of his body
into healing-power, which through application can bring health, for
one who does not possess the power of asceticism.
Professor Guhr has strayed onto the wrong path as he profaned the
secret Truth, which only has validity for and in the future can only
have validity for, chosen Temple-priests, for he tried to apply this
behaviour to men and youths of the general population.
Here separates the way of the initiates and those who know from that
of Professor Guhr.
Since Professor Guhr believed to need to reveal the mystery of the
Graal to mean sexual asceticism, to promote his theory of sexual-
asceticism (detrimental to the condition of the German people), we
want no longer to dwell on it, but will unveil the true secret of the
Graal, to serve the sexually mature and courageous development of the
The following lines are to be observed:
Ordo Templi Orientis
Secret Manuscript of the IX°
Edited by P.R. Koenig. This is the translation of the version that
Reuss published in 1920. We have omitted additional remarks appearing
in the 1914 manuscript which is transcribed in "Der Kleine
Theodor Reuss Reader". The annotated english version can be found
in O.T.O. Rituals
PARSIFAL AND THE SECRET OF THE GRAAL UNVEILED
To the handwritten sample of 1914
To the cover of 1920
Struggle of Spirits
Although already 32 years have gone by since Richard Wagners festal
stage play Parsifal was caught sight of in footlights in a Bayreuth
playhouse, it appears that now for the first time, with the open
access to this great work, the German people are beginning generally
to find interest in Parsifal.
Contemporaneous with the awakening of the interest of the great masses
of the German people in Parsifal, a flood of newspaper articles about
Parsifal have begun, of which, most have no trace of a hint of the
deep deep mystical meaning of the plot and the symbology of the play
is lost. The great masses of the Parsifal-critics and Parsifal-
commentators, who have not a trace of a hint of the deep mystical
meaning of the secret of the graal, are not even the worst enemies of
Wagner and the Idea of Parsifal. The real worst, by which I mean here,
the dangerous enemies of Wagner's are those people - columnists,
critics, interpreters etc. - who surely have no clue of deep mystical
meaning of Parsifal - and the idea of the Graal, but go against the
recognized meaning, or purposely change the true and only really deep
meaning of the Parsifal idea into its exact opposite meaning.
The worst of the last category are the sexual-ascetics. For they
understand the meaning of the Parsifal-Symbology very well, but they
reverse Wagners idea into its exact opposite. They are those, who on
the basis of the plot of the play Parsifal and on the false
understanding of its underlying mystery, proclaim sexual abstinence to
the German people, far and wide as the gospel of renunciation, and
they knowingly lay the foundation for the decline of the virulent
German people. If it has not yet succeeded,it is high time to pull the
carpet out from under the feet of these false prophets.
God be blamed that these days already the all contaminating craving
for pleasure and the general flight from responsibility of the greater
majority of the German people has lead to the shrinking of the birth
of children, so that our German people have need to expand in
population. It is also a problem that the sexual ascetics, in defense
of abstinence from the act of procreation altogether, will finally
reach the ears of the masses of German youths, then the fall in the
numbers of births in the German Reich will lead to an iron
consequence, in the direct decline of the German People. (Death of
One of these dangerous sexual-ascetics is apparently Professor R. Guhr, the genial creator of the monumental statue-design of Wagner for Dresden, in which he depicts Wagner, not as a composer, but as a missionary of a new Christianism, or as Professor Guhr calls the poet- composer in a small promotional writing: Herald of the gospel (Guardian of the Sacred Fire). Professor Guhr had released a small text privately in December 1913: "The Graal mystery and the esoteric key to Parsifal", in which he declared:
This and this alone means the winning of the sacred lance, for herein the real core of the Graal-mystery is to be seen, which for the blessing of Humanity now becomes clearer and clearer."
II. Main Part
The Unveiling of the Secret
The writer of this paper has enjoyed the greatest privilege in his
youth of personally knowing the immortal poet-composer Richard Wagner,
to have visited him as a guest in the Villa Wahnfried on many
occasions, and to have been present at all of the rehearsals and
productions of the festal play Parsifal in Bayreuth during July and
August of 1882.
These circumstances, coupled with the further privilege to have engaged in long conversations with the colleagues of Wagner about Parsifal and the underlying mystical idea gave the author the first clue for the discovery of the key, which opened up the inner sanctum of the mystery of the Graal to him. Wagner informs through the deeds in Parsifal of - a Healing Truth. The art of this healing-truth will be unveiled in the lines hereafter.
Professor Guhr said completely correctly that Wagner himself investigated the problem of the solution and tried to express it poetically in his compositions and especially in the festal play Parsifal.
It is therefore a fundamental and deeply regrettable mistake of all sexual ascetics to believe that Richard Wagner found the sought for solution in the rejection of the sex-act, that is, in the abstention of man from the sexual-act with woman, and that he had wanted to promote this point of view and this version of the solution in his dramatical compositions - but especially in the play Parsifal. In reality the exact opposite is the case! Wagner is not only the greatest hero, but also the greatest professor and prophet of the sexual-religion of the future, which is based on the necessary ritual completion of the sex-act. Already in Lohengrin he began to hint at what he would build on in Tristan and notably afterwards in the Ring of the Nibelungen - finally to perfect it in Parsifal: The New Gospel of Salvation of Sexual Religion! an exhaustive presentation of the case in the limits of this paper, which was originally only a private response to Professor Guhr's article about Parsifal, is understandably impossible, but we will reference the following lines from Wagner's prose. In Rheingold Fafner sings: Golden apples grow in her (Freia's) garden... and in connection with these words brings it to the attention that after Freia has been taken away by the giant as pledge, all of the remaining gods sicken and pale ... falling away, because, as Wagner added later to explain, they must go without the golden apples from Freia's garden It doesn't take really sharp-witted people, only a bit of courage in ones thinking process, to get the gist of these tactful hints - what Wagner means by the golden apples in Freias garden.
We will express the solution with the explanation of the Graal dinner. This god-like meal which in his later years returned under other symbols - even as the graal dinner, Wagner wished to pass on to those coming after him.
And further: Nothung, Nothung, envious sword - what is the sword Nothung, but that unbreakable legacy which Siegfried, as the only son of the father, re-tempers in the fire of youth. What else, but the symbol of the primal-sword (primal-Phallus!) The primal-father has stuck this primal-sword into the trunk of the primal-tree, and whoever pulls out this sword wins a woman with it - as bride and sister! These are no symbols of sexual-abstinence! - (Sexual-ascetics!) Since we have begun with the above, we want to proceed with the explanation of the secret-doctrine concealed in Parsifal. Parsifal, as a virgin, naive youth, has reached the region of the Graal. There he killed a white swan with his arrow as his first deed. The white swan is (in accordance with Nordic mystical tradition) the symbol of ecstasy, of permanent spiritual delight, that dwells in and dominates the heart and soul of the Graal-Knight, as the highest rapture in whose spell live all inhabitants of Graal-region. Parsifal's deed of shooting the swan, who had flown out to seek his female to cross with her over the lake, (the water-symbol of the female principle, thus wonderfully consecrated him to the bath of salvation with his arrow in the snow white breast. So the red blood colouring the white feathers of the dead swan is a symbolical depiction of the naive, virgin Parsifal with his unnatural (sexual) act (arrow) of commanding holy ecstasy which made a wound in the territory of the Graal, and injured. To appease this misdeed, Gurnemanz thought to lead Parsifal to the Graal. Also the hope influenced Gurnemanz that Parsifal might be the fool that is called the saviour by the ailing Amfortas. Gurnemanz is still not absolutely certain that Parsifal is pure and a fool, as he makes the decision to lead Parsifal to the castle of the Graal, for Gurnemanz sang after they both had walked a while: Now pay attention, and let me see, if you are a fool and if you are pure ...! - The test, if he is a pure fool, shall come to Parsifal first in the Temple of the Graal!This point cannot be worked out further here.
We must however especially refer to the earlier line, which has wide- ranging meaning for our presentation of proof. Gurnemanz says: Now let me lead you to the devout meal, then - (here is a dash in the writing), if you are pure, you will now eat and drink the graal! But now we see from the course of the plot in the graal temple, that (the Graal celebration - Eucharist) was not eaten and drunken by Parsifal! It follows that Parsifal was not quite pure! To all weariness Gurnemanz yet says to Parsifal at the end of the Graal celebration, You are still only just a fool! Thus: not pure - but only foolish, and Gurnemanz's final word to Parsifal at the end of the first act is: In the future leave the swans in peace here (don't disturb the ecstasy of the inhabitants of the Graal region again), but seek thou Gander for the goose!
These very amusing words mean: - Seek in the future no more of the ecstasy inciting unnatural (sexual) acts, but seek a woman of your own kind and sort, and pursue natural sexual acts with her!! - In this way these very amusing words have a mystical sense to them! Without our meaning they remain ununderstandable and senseless, as e.g. the words of Gurnemanz: that the swan crossing over the lake with his lady consecrated the lake as a holy bath! Before we proceed with the explanation of the hidden secret meaning of the second act, we must correct the widely spread error in the conception and meaning of the wound of Amfortas. The wounds of Amfortas do not symbolize the divine punishment for the practice of the sexual act (performed by Amfortas) on himself (which view, naturally, the Sexual-ascetics particularly energetically advocate). But the wound is the punishment for Amfortas performing the sexual act in a vain manner - with a woman of pleasure - out of bonds of the Graal-rite - and thus unholy. According to the view of the sexual-ascetics, after this fall from grace, Amfortas generally is no longer worthy of the office as Graal-King, and unable to prevail in unveiling of the Graal! But we see in the first act, that Amfortas in spite of his wound was still very capable, and is, to unveil the Graal, and the Knights to drink and to eat. The difference for Amfortas in the practice of his office between the time that he had not yet recovered, and the time after the committing of the crime, is only that after his fall from grace, the Office of the unveiling of the Graal caused him great pain, torment and hurt! So the Graal effected a food and drink in spite of the condition, that the sinful, unworthy, and wounded Amfortas unveiled it. Only Amfortas prevailing in his office, suffered (alone for himself) by the practice of his office! So why does Amfortas suffer?!
Amfortas, after the fall, in deepest regret and feeling unworthy to perform the act ritually in the Temple, fell to the self-torment (Masturbation!), the unnatural substitute of all sexual-ascetics. Therefore the Office caused the sovereign agony of soul and bodily suffering. For the full understanding of this deep, solemn, mysterious, Christian-mystical truth, one must understand how to interpret rightly the words of the bible, particularly in St. John the Evangelist and the other places. One must know the secret teachings of the Israelites as declared in the Zohar, and one must correctly understand the Bhagavad Gita. and in the support of our production of proof it must be expressly stated here, that Wagner had been entrusted with the secrets of the Bhagavad-Gita already in the time of his involvement with the Wesendonks and with Nietzsche (1852-1857).
St. John the Evangelist IV, 13; VI, 27; VII, 51-58; VIII, 38; III, 14- 15. Genesis 2; 3; 15, 13; 16, 2; 17, 10-14; 19; 24; 28, 18-22; 30, 2- 22; 31, 30-35; 35, 1-15; 38, 13-26. Paul, Luke, Revelation of John etc.; Bhagavad-Gita II 17. 18; VI, 27. 28. 29; V, 5; VI, 10; VII, 8; X, 39; VIII, 10; IX, 18; IV, 27. 31; V, 7. 10; XVIII, 63.
Professor Guhr is a student of the mystically highly gifted Mrs. Valerie Gyigyi in Berlin, whose Master was before Fra Merlin. Professor Guhr actually speaks, therefore, to those who know and initiates. And exactly because he speaks to initiates and those who know, he and his propaganda for sexual-asceticism must be opposed with the sharpest weapons, as unholy, as much as it is still possible to confine and control that which he instigated as a knower, steering his knowledge down the wrong street. As an initiate Professor Guhr proclaims through revelation the keys to the secret teachings of sexual-magic, which he calls valid truth for all earth-born, in which he declares: Through sexual-abstinence the impulse-controlling person may convert the erotic power of his body into healing-power, which through application can bring health, for one who does not possess the power of asceticism. Professor Guhr has strayed onto the wrong path as he profaned the secret Truth, which only has validity for and in the future can only have validity for, chosen Temple-priests, for he tried to apply this behaviour to men and youths of the general population. Here separates the way of the initiates and those who know from that of Professor Guhr. Since Professor Guhr believed to need to reveal the mystery of the Graal to mean sexual asceticism, to promote his theory of sexual- asceticism (detrimental to the condition of the German people), we want no longer to dwell on it, but will unveil the true secret of the Graal, to serve the sexually mature and courageous development of the German people.
The following lines are to be observed:
Later will again briefly refer to the Curative effect of the holy
malice-power of the Graal.
Now we want to continue with the meaning of the second act. Klingsor, the Sorceror (the black magician in opposition to the Graal-King, the white magician) is the first person to appear to us in the second act. Of him Gurnemanz speaks in the first act: (Kingsor) impotent in himself, to destroy sins, lays the wicked (blasphemous) hand on himself, now devoted to the Graal - contemptuous to whose protector took exception to it!
In these words lie Wagner's sharpest and most outspoken repudiation of all possible attempts of the fanatical sexual-ascetics to confiscate his Parsifal for the special aims of sexual-asceticism.
Klingsor emasculated himself in order to become a perfect sexual- ascetic, for after his (Klingsor's) - false interpretation of the flowing conception of the Graal mysteries (and through the depiction of the false view of Klingsor, Wagner himself wishes to contend with and lead to absurdity the false view of all sexual-ascetics) only he, who generally does not complete the sexual act, or further after Klingsors false view, he who can complete it - is worthy, capable, and called to preserve the Graal.
Wagner laid special stress on this fundamentally false view of all sexual-ascetics, to brand it as a fundamental error, and in Parsifal he uses the sharpest words: Contemptuous the Graal to whose protector took exception to it!
Not only unworthy and incapable is such a sexual-ascetic, to preserve
the Graal, but even contemptuous the Graal refuses such a sexual-
ascetic! But why? - This one can only discover through the study of
the former cited lines from the old and new testaments (Bible), from
the Bhagavad-Gita and the explanation of Chevalier Le Clement de Saint
Marcq, who wrote on the Nature of the Eucharist [now at this URL],
but also in Waite's commentary on the secret teachings of Israel. We
find the basis for this not only in the new testament everywhere. A
clear explanation of the concerned, symbolic lines of the old
testament, one finds even in the Zohar. Finally the solution is also
found in the secret teachings of the Templars and in the secret
teachings of the Gnostics Professor Guhr remarks rightly: The salient
point of the plot lies in the rewinning of the sacred lance, which
already is depicted as the highest heroic deed at the beginning of the
drama. However, the conclusion which Professor Guhr draws on these
words is completely false, when he says: because it happens Through an
act of renunciation, we have to recognize in it the symbol of sexual-
Against so regrettably false conceptions Wagner had already anticipated and used the above cited words, contemptuous the Graal to the protector who took exception to it! Truly, we have in the rewinning of the lance, an act of renunciation, but not a symbol of sexual asceticism by itself and overall! The symbolical rewinning of the lance depicted in the second act of Parsifal, framatically, means the following.
The Lance is, admittedly -(also on the part of Professor Guhr this stands)- the symbol of the phallus. And just the same as one e.g. uses a picture (symbol) Love shoots an arrow (likewise admittedly a symbol of the phallus) at two lovers signifying a request and stimulation of love for a sexual union of the two lovers, thus does the throw of the lance at Parsifal signify that Klingsor wants to compel him to perform a naked act of lust that even as only-a-lust-act again would have been a fall from grace!
In remembering now the pain and suffering of Amfortas, which was imposed during his insane regret over the only-a-lust-act, Parsifal becomes strong and resists the attempted compulsion (seduction by Kundry) cause by the lance-toss of the sorceror Klingsor! But Parsifal recognizes instantaneously through cleverness, illumination, and inner awareness, the salvational call of the lance in the Graal-temple to serve as curer and Parsifal seized the lance - and gave himself over with lance in hand to the path to the Graal.
Now begins the true pilgrimage: Parsifal with the lance in hand -! Here begins the symbol of renunciation!
The renunciation lies, symbolically expressed, in the words, with the lance in hand! A renunciation is first, then, a renunciation in the true sense of the word, when one does not do something that one has recognized as desirable and has wished to do. The sojourn of Parsifal with the lance in hand corresponds to the 40 days that Christ shall have spent in the wastelands. It corresponds to the trials and tribulations which all candidates of all the old religions, of all mystical secret societies etc. had to undergo, before they could become initiates. This sojourn also corresponds therefore, to the 40 days of the fast and adstention, which yet today the initiates of a mystical society impose on their candidates as a test before they are left to study the mystical secret, salvational - teachings. - Wagner shows the renunciation (restraining of the impluse) through this, as he shows Parsifal in the third act after the ending of the sojourn (pilgrimage) in sombre black armament with sunken lance in the Graal territory. Parsifal renounced all lust and pleasure during the 40 days, in which the sojourn was symbolically depicted. But also Kundry passes the 40 days through , as it is shown throughout the third act, that she almost starved in brown penitential robe under a shrub (symbol of life) found at the border of the Graal territory. As Parsifal discovered from Gurnemanz that he had finally come into the Graal territory, he set his lance up, laying the black shield in front, and then prayed, his gaze unmoved and locked in ecstasy on the lance-point! A profound symbol!
Kundry's only words (and the last that she has to speak in the whole drama) after she is called back to life after a long period of grief, are to serve, to serve! In these words, to serve, to serve! is expressed and contained Wagner's (and our own) complete philosophy concerning the purpose of the woman in our cosmos. The woman is resolutely to serve the virile world-goal (preservation of the world), in which she receives the seed from the primal lance and thus preserves the fabric of the world. That is the primal-goal and eternal purpose of woman. This goal alone will Kundry now serve! In order to symbolically show that Kundry has killed the old practice of inciting lust and satisfying lust (the misuse of sexual union), Wagner has her sink down and die before the altar of the Graal; before the feet of the Graal King at the end of the story. It is naturally only a symbol! For in reality (in the sense of Wagner's work) Kundry serves the Graal King from now on in ritualistic and salvational union, and will be the mother of the Graal Knight, Lohengrin! The sexual ascetics try with iron determination and persistence to out-do themselves in ignoring the hard facts, that Parsifal, the Graal King, conceives a son - (we speak here naturally only of Wagner's thinking-processes, which support his drama's) Lohengrin and Parsifal - and this son can only be conceived by Parsifal through a sex-act with a woman. And the act of conception must have occurred in the time which is after the close of the third act of the play Parsifal. This woman can, in the Graal territory, only have been the sort of woman, that lingered there only to serve. So the baptized Kundry who had passed Through the 40 days, in a closely related manner the correct symbol for the serving woman, that bore the Graal King a son.
Now it remains only to show what the conception grace of the highest miracle, seeks in the greatest holy heater with last love-meal in sacred vessel flowing as longed for by the Knights. What in short - is the Graal!
But Parsifal does not ask in the first act: What is the Graal, Parsifal asks, Who is the Graal? - and why does Wagner not have Parsifal say: What is the Graal? - Here lies hidden a profound mystery! So Parsifal asks (with underlying intent of the author): Who is the Graal? - and Gurnemanz answers quite revealingly: That one does not say!
Why should one not be allowed to say it? It would have been quite easy for Gurnemanz, to tell Parsifal: What - the Graal is! Lohengrin also has a way of describing the Graal, especially before the congregated war-peoples of King Heinrich.
If Wagner had not had the intent here of expressing a specially kept secret and deep mystical explanation of the true nature of the Graal, he would have let Gurnemanz give Parsifal a similar explanation, as also Lohengrin gave king Heinrich.
But at the end of his life apparently without any further worldly consideration, Wagner wanted to show in his favourite composition, which he had already considered in his younger years (1853-1857) - the true nature of the Graal concept and to raise that great fire-sign for the encouragement and the rallying of all initiates. Wagner showed it most clearly in the closing words of Parsifal of the third act, as Parsifal, in the highest rapture on the flaunted (erected) lance, to the point gazing enthusiastically sings:
A Warning to all
Close minded, petty, or malicious, great and small spirits! Just as the whole plot of Parsifal of the festal play of Richard Wagner is only an allegory, a symbolical depiction with no real occurrence in the material world, so the above explanation of the Graal-secret is not to be understood as literal, personal, material, earthly, relative to vulgar events. But it is only to be understood as totally impersonal, symbolical, and relative on purely spiritual grounds.
One drums life's teachings in children from the earliest youth, passes
on religious-fables which then completely break down when the children
begin to grow up, for they recognize that the teachings do not
correspond to the hard facts. From this recognition springs a struggle
of spiritual stirring which fates such a person to much ill-luck and
destruction in life. By the lesser spirits it leads to a life of lies
and hypocrisy. The priest of the art and the parents under his
direction must teach the idea that the sexual organs are "holy"; that
these organs must be especially guarded and taken care of for the duty
which they will in future perform. For they must reveal the unseen God
to men, in the sense that this act is the earthly repetition of the
divine act of creation which God reveals in us. It is Through which in
practice unifies us with God ever anew, and by means of his will and
command "in his image" we productively create and produce. So these
youths raised on such fundamentals are protected and strengthened
against all misuse of the sexual-organs, and they begin in early youth
to start to comprehend "God", and to believe in this God because they
recognize a connection in the act of conception, that deeply binds man
with god, divinity. If the youth is mature, than he will complete the
first coitus under the direction and instruction of the "Matrona"
[High Priestess] in a ritual manner and in the form of a "Sacramental
Just the same will the virgin be introduced by the Matrona to the mysteries of the sex-act in the temple. As long as the virgin and youth live outside of the lawfully prescribed condition of marriage, they are bound to seek all gratification of desire within the Temple. The following through of a marriage is a sacrimental thing - but the marriage couple are not bound for life. The couple may step back from their vows without suffering lose in their social status. The children will be raised by the state in such a case.
The costs of raising will be covered partly Through certain contributions that the divorced pair will have to pay, and partly through general childrens-tax, that e.g. compares with the school contributions of whole of the citizens which will be raised. Also partly through special penalties, and partly through a tax which will be raised from any people whom for any reason cannot be married. Young men and women, which for whatever reason, do not submit to the preplanning of the race may not be married by the state. The State of Wisconsin in the America has allowed a law in the year 1914 which has raised this exact fundamental to state law. We cannot recognize ourselves as complete followers of the lesser regulations of this Wisconsin state law, but the fundamental principles which gave way to this law, correspond exactly with our own views. According to the new law of the state of Wisconsin, all young men and women who intend to get married must first be examined by the official state-doctor as to their health and suitability in the pre-planning of the race. That is our principle.
For about 20 years the doctor Urban-Grulich constructed the following program for the education of a community of "sin-free" Christians. It instructs:
(1) Who is convinced of the existence of a soul within us, which
enables us to become similar to God.
(2) Who is convinced that selfish love is the cause of all of our sorrows, while in opposition, mutual non-self-seeking, for-others- sacrificing love is the cause of true inner bliss.
(3) The true heaven is a condition of a blissful inner soul, only complete in a society free from selfishness, the true love is the surpassing essence between one another - even this earth can be made into such a heaven, and shall be, just as we pray, "Thy kingdom come, and thy will be done on earth as it is in heaven."
(4) Who recognizes that after the bodily death the soul will be taken up into a society "after the law of sympathy" which is similar in thought and manner, in which is carried dues and penalties. Thus who to mutual loving, unselfish, self-less essence wants to ally, even be, must have developed this art also here on earth;
(5) Who recognizes that after leaving the body, the soul inherits the same condition in the spiritual state as is on earth. Nothing unearned falls in our lap, instead we must earn and win everything;
(6) Who has the recognition that life on earth is a proving time, educational time, transitional stage in which we get to know the negative result of self-serving love in innumerable examples, getting the opportunity, if we open our eyes and heart, to be urged toward mutual, unselfish, true love - the way to god;
(7) Who recognizes that we are men of the lost son, who came from the father's house of true love freewillingly into the world of selfishness. He lost his divine nobility now to suffer the deepest sorrow of selfishness - with only one thing that can save him: going back to the divine order of mutual, true love;
(8) Who is convinced that a single person cannot build a heaven, for union makes strong: divided joy into doubled joy, divided sorrow into half-sorrow;
(9) Who recognizes that before god we are all the same, each person carrying the divine spirit in himself, each person carrying, mostly unbeknownst, his own god in us to awaken and through use and education of this sleeping god-force within us practice to become one with god, the lord, the father, in mutual and true love here on earth.
(10) Who is convinced that riches spent for oneself alone does not last man because his goals are only self-serving - as Jesus had said: it is more difficult for a rich person to reach heaven than to pass a ship Through a needle eye;
Those rejoice in eternity to step into the bonds of our fraternity and seek to build in his area a circle of like minded, who when ready are to be grounded in the fundamentals of mutual, unselfish, self-less, free and true love - for free, christian congregations which will mutually love and support one another in good and bad days and attempt to build the kingdom of god on earth.
[18.] We join ourselves restlessly to this call and make it the foundation stone of the new society of regenerated Christians. The principles of this calling draw the consequences from the hidden secret of the Graal.
We have nothing to add.
Anyone who wishes to know and learn "more" may contact Sor. Vannah, 54 Shaftesbury Avenue in London, W, enclosing an addressed and stamped envelope for the return answer.
Put together by Ur-Vannah Bible: a) Old Testament: I. Book of Moses - 2;3;15: 13;16: 2;17: 10-14; 19; 24; 28: 18- 22; 30: 2-22; 31: 30-35; 35: 1-15; 38: 13-26. II. Book of Moses - 33: 9,10. III. Book of Moses - 21:20. IV. Book of Moses - 25:1; 23:28 V. Moses - 23:1; 25; 32:18. Jeremiah - 2: 34, 35; 11: 13; 7: 17-31; 19: 4; 44: 8; 15-23. Hesekiel - 1, 8: 14; 10; 16, 23; 31: 3-18. Salomonis. 1. Samuel - 1: 2; 2; 21; 5; 6; 31: 9, 10. 2. Samuel - 23: 3. I. Book of Kings- 1: 2; 3; 3: 4; 15: 14; 22: 43; 46; 14: 22. II. Book of Kings- 12: 2; 14: 4; 15; 16: 3; 21: 6; 16; 24: 4;33: 7. I. Chronicles - 10: 9, 10. II. Chronicles - 3: 1. Jesaiah - 19: 19; 26: 4; 30: 29; 44: 8; 57: 5. Habakuk - 1: 2. Psalmen - 18: 2; 31; 28: 1; 106: 34-39; 95: 7. Josuah - 24: 2, 27. Book of Judges - 11: 30, 31, 34-40; 11: 5; 18: 18-31; 21; 19, 23. b) New Testament: Lukas - 1: 37. Johannes - 3: 14, 15; 4: 13; 10: 16. Apostelgeschichte - 19: 24, 25. Apokalypse - 2: 11; 17; 26; 28; 3: 12; 21: 7. I. Korinther - 1: 27-28; 19; 12: 23. Hebraeans - 9: 11-13; 28: 12, 13, 16; 23-29. * Bhagavad Gita. Attara Gita. Patanjali's Hatha Pradipika. Goerres: Christliche Mystik. Professor Hermann: Sexual-Magie. Genesis. Sexual-Mystik. Theodor Reuss: Lingam-Yoni, Okkultismus. Valery Gyigyi: Luzifer des Christentums. Das enthüllte Mysterium. Goethe: Faust I. und II. Teil. Hargrave Jennings: Phallizismus. Die Rosenkreuzer. A.E. Waite: Die Geheimlehre der Israeliten. Die geheime Bedeutung der Symbole der Freimaurer. Saint Edward Crowley: Das Schiff. Der Sapphir-Stern. Energized Enthusiasm. Fragmente eines Rituals. Chevalier Le Clement de Saint-Marcq: Eucharist. C.W. King: Die Gnostiker. Moor's: Hindu Pantheon. Forlong: Rivers of Life. Inman: Moderne christliche Symbolik. J.A. Dulaure: Histoire des differentes Cultes. Dr. Eugen Schmitt: Die Gnosis. Wilson: Vishnu Purana. Blavatsky: Geheimlehre. Entschleierte Isis. Oakley-Cooper: Die Legende vom Gral. Herodot: Histor. I 105; 199; 131; II. 64; usw. Franz Hartmann: Schwarze und weisse Magie. Lotus-blueten. Karl Kellner: Yoga. Jean de Pavly: Le Zohar. Abbe de Bion: Le Monde de l'Eucharistie. Emil Bournouf: La Bhagavad Gita. Canonicus Crampon: Die Offenbarung Johannes. Professor Goguel: Die Herkunft des heiligen Abendmahles. Osterwald: Die heilige Schrift. Dr. Fischer: Paganismus und die Offenbarung. Payne Knight: The Worship of Priapus. Robert Campbell: Phallic Worship. Clifford Howard: Geschlechts-Kultus. Oberst Famin: Geheimes Museum von Neapel. Hammer: Templer-Geheimlehre. E.B. A Dying Race. Rudolf Eucken: Seine Philosophie. S.U. Zanne: Kosmosophie. Oriflamme-Berlin. Mysteria-Paris The Equinox-London. Dr. Michael de Molinos: Der geistliche Führer. Pastor Dr. phil. Peithmann: Die christliche Geheimlehre. Jakob Boehmes Werke.
© P.R. Koenig 1993/96. Above list is discussed in: "Ein Leben fuer die Rose"
Deutsches Original: Parsifal und das Enthüllte Grals-Geheimnis
English translation: Parsifal and the Secret of the Graal Unveiled
Version française: Parsifal et le Secret Dévoilé du Gral
To the handwritten sample of 1914
To the cover of 1920
To other texts and rituals about and by Theodor Reuss
Mehr über diese Orden und ihre Protagonisten in: Andreas Huettl und Peter-R. Koenig: Satan - Jünger, Jäger und Justiz