“Hear ye the history of the most holy vessel that is called the Grail,
in which the precious blood of Jesus was received
on the day that He was put on the Cross.”
– Early 13th Century
Last month, in the article Sangreal, The Holy Grail: Recovering the Cosmic Science of Antiquity – Part 1 I wrote,
“That the Grail has a cosmic dimension of meaning is indicated unequivocally by the texts themselves,” and also “. . . ancient adepts had a highly sophisticated concept of Exobiology and the Grail as a symbol was a repository of this knowledge.”
I also listed some of the varied symbols and meanings that have been associated with the Grail through the centuries. The image that most frequently comes to mind is that of a special cup, or chalice, the very cup, according to the anonymous author of Perlesvaus, from which Christ drank at the Last Supper, the same cup used by Joseph of Arimathea to collect the blood flowing from the wound in the side of Christ, when, presumably, he was being removed from the cross and about to be conveyed to Joseph’s nearby private tomb. According to legend, as reported by William of Malmesbury, at the direction of Phillip the Apostle Joseph and 12 monks carried the Chalice to England, to the Vales of Avalon. There they built a small circular chapel in which it was to be housed. This chapel, dedicated to St. Mary, went through several incarnations and eventually, in the Middle Ages, evolved into the great Abbey of Glastonbury, whose ruins are still extant.
The Grail is a complex, multilayered symbol and as such it represents a complex multilayered reality. An integrated whole in its pristine state the Grail, upon being deconstructed, appeared as the diverse, often apparently contradictory images as depicted in the vast corpus of Medieval Grail literature. This complexity has led Grail scholars to invoke a varied array of explanations and interpretations in an effort to come to some degree of understanding of the enigmatic imagery. In reference to this confusion modern Grail scholar Roger Sheman Loomis has written
“It is not strange that the medieval legends should have engendered in our century so diverse an offspring, for they form a bewildering assortment of battle and banquet, earthy magic and sacramental miracle, blood-feuds and mysterious rites. Bewilderment begets curiosity and seeks a solution, and over the last hundred years, scholars and would-be scholars have tried to discover the secrets of the Grail, with such contrasting results that the reading public, eager for enlightenment, may well feel more puzzled than ever.” (The Grail: From Celtic Myth to Christian Symbol (1963) Roger Sherman Loomis, University of Wales Press and Columbia University Press)
Allow me to go ahead and state here and now the true meaning of the Grail as unambiguously as possible, ever keeping in mind the admonition of Gautier de Doulens in The Story of the Grail:
“No man may speak or tell of it. Whoever does so is in trouble. For it is the sign of the Grail.”
But if ever there was a time that the world was in need of the truth represented by Sangreal, the Holy Grail, it is now.
So here goes.
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