He is therefore King of the Holy Grail on a Mission of the Redemption of all the Worlds. Healing Amfortas was just one of the missions He fulfilled on His descent. He as a Messenger of God therefore, could not have tarried in this realm but had to move on as He was on a Mission and messengers on missions do not tarry wherever they were supposed to bring help. Their stay is always of short duration. Therefore, Parsifal entered that realm as King, resolved the problem and moved on. Parsifal therefore, in the legends is referred to as king of the Grail not because he became king but because he was already King of the actual Holy Grail because as mentioned, being a messenger he could not have tarried.

If Parsifal therefore, is King of the actual Holy Grail in the highest spiritual realm and this Holy Grail as mentioned earlier is the point from which Divine Power issues, then Parsifal must be associated with this Divine Power. If Parsifal is the King of the Holy Grail, it would help explain the reasons for the consistency in the association of the name with the Grail. It simply means that from time immemorial He has always been the King otherwise we would not have this degree of consistency in the legends.

The question then as to where Parsifal came from and as to where God sent him from can be seen to have been resolved. If the Holy Grail exists at the summit of Creation, then its King obviously also has His Being at this height. Parsifal therefore, is to be found at the summit of the entire Creation and is to be found as the King of the Vessel from which Divine Power issues. And it is on this Power that the whole of Creation depends which is already implied in the legends. If Parsifal then is the King of the Grail then it is reasonable to assume that it is He who dispenses this Power, which issues from the Grail.

We have referred to Abd-ru-shin’s reference to the Dove, which appears on the Chalice as a “renewed token of the unalterable Love of the Father.” This reference to the Dove is stunning if one remembers Wagner’s work where he says “The ray of light falls from above, and the Grail glows brightest. From the dome descends a white dove and hovers over Parsifal’s head.” Wagner associated the Dove with Parsifal. Many people have found it baffling the association of the Dove with Parsifal and this association has not been understood.

The Dove is commonly associated with the Power of God, with the Spirit. The association of the Dove with Grail as Abd-ru-shin says is understandable because if the Grail dispenses Divine Power and the Dove is the symbol of Divine Power it stands to reason that the Dove must be associated with the Grail. But Wagner’s association of the Dove with Parsifal needs further elaboration. It stands to reason that if Parsifal is the King of the Grail which dispenses Divine Power which is associated with the Dove then this Dove must as a matter of logic be associated with the King of the Vessel with which this Dove is associated. Parsifal therefore, by logical extension is the first in Creation since He is King of the Vessel, which lies at the summit of Creation. He is therefore, not “der reine Tor” (in German) meaning the pure fool as Wagner makes us believe, but “das reine Tor (the pure Gate).” He is the Gate from the Divine to man.

Since God lies outside of the Creations and Parsifal is the first in Creation it is obvious then that He stands at the summit of Creation as the Last if looking from below upwards and as such as the gateway to the Divine. He is therefore, logically speaking the First and the Last in Creation. Looking from above downwards, He is the First and looking from below upwards He is the Last. Parsifal is therefore, much more than we think. It is a shock to realise this considering what our conceptions have been in the past. He is therefore, the Alpha and Omega of Creation. He is therefore, the Gate from God to man (das reine Tor).

This is a little error from Wagner because it is easy to confuse his characteristics, which Wagner described as being a fool with what really He represents. If looked at properly however, his characteristics do not indicate a fool at all. The words innocent, guileless, are more descriptive. For the sake of drama or probably out of ignorance, Wagner choose the wrong substantive in his transmission. Considered objectively, the expression “das reine Tor” is far more appropriate. You are not a fool just because you are pure or innocent or even just because you are ignorant of a particular matter, or because you are not cunning.