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Anschau is the kingdom of the sacred cup, and those seekers who attain their goal are 'Heroes of Anschau'. Parsifal, Gawain and Feirifis are heroes of this realm. It is the celestial realm of the Sun archangel Michael, who the Babylonians called Marduk. Cyrus the Sun king reigning in Persia was an initiate into this realm. Cyrus was a truly great historic personality that was a willing tool for the Divine Powers by which significant events were enacted. He was the son of the Persian king, Cambyses I, and inherited the throne in 559 BC. Nine years later he conquered the Medes, thus unifying the kingdoms of the Medes and the Persians.

Cyrus the GreatCyrus is mentioned some 23 times in the Old Testament. The prophet Jeremiah called Cyrus 'the anointed of the Lord', and according to the prophet Daniel, Cyrus was with whom Yahweh had wrestled for twenty-one days without subduing him. Cyrus gave orders for the rebuilding of the Temple at Jerusalem (2 Chron. 36:23; Ezra 1:2; 5:13; 6:3), and restored the vessels of the House of the Lord which Nebuchadnezzar had taken away (Ezra 1:7). He also provided funds to bring cedar trees from Lebanon (Ezra 3:7). Isaiah foretold, one hundred fifty years before Cyrus came to the throne, that God would lead this monarch to "subdue nations" and "open doors" (an allusion to the Jews' release from Babylonian captivity). He would make "rough places smooth," thereby facilitating the Hebrews' return to Canaan, and that He would ultimately be responsible for the rebuilding of Jerusalem and the reconstruction of the temple. The favours shown the Jews caused Isaiah to regard Cyrus as a 'shepherd' of the Lord (44:28), and an anointed king (Messiah, to Christo mou, Isa. 45:1) who was providentially appointed to facilitate the divine plan. All this would be done said the great prophet even though Cyrus did not "know" Jehovah (45:4, 5). This is interpreted as Isaiah alluding to the paganism of Cyrus and that the king was an unconscious tool in the hands of the Yahweh who nevertheless contribute mightily to the Jewish cause, and so, indirectly, to the coming of God's greater Anointed, Jesus of Nazareth. This is too literal: Cyrus did not 'know' Yahweh, the old Moon God of the Israelites because he 'knew' Christ, the coming Sun God of all humanity. This was even alluded to by the prophet himself:

"I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay" (Isa. 41: 21).

Isaiah had spoken of the coming of "one . . . from the rising of the sun." Though not called by name, the allusion is not only to Cyrus, who would bring good tidings regarding Jerusalem, but to the coming Sun God who would be the redeemer of the World..

Kings were not anointed in Persia, the expression is applied to Cyrus in reference to the Jewish custom of setting apart kings to the regal office by anointing. This epithet suggesting to later writers that he was a type of Christ figure. Cyrus was an initiate of the Sun oracle and was therefore part of the great process of transition from the 'moon phase' of human evolution presided over by the Moon God, Yahweh to the 'Sun phase' crowned by Christ. The victorious struggle Cyrus had with Yahweh, mentioned by Daniel, resulted from the intervention on the king's side by the Sun archangel Marduk, who later was called Michael. Cyrus was therefore no worshipper of retarded spirituality but a great initiate into the mysteries of Creation and a prophet of Christ. He himself was not a Christ figure, for there is only one Christ, but rather an initiate into the Christ Consciousness. This is not the so-called "christ consciousness" thrashed to death in New Age cults, for this is the religion off the coming Antichrist. It is the true consciousness of the Sun God who descended to Earth and Incarnated in flesh and blood in the purified body of Jesus of Nazareth.

Parzival and his human half-brother Feirifis suddenly recognise each other although they were born of different mothers.

No matter the guise that the Earth mother presents herself to he different races of the world, they are nevertheless children of one spirit, the Sun spirit. This then begs the question: how then can men fail to recognise each other in their true heritage? Parzival realises that the brave knight he has been desperately trying to kill is his true brother. He remembers how Ekuba of Janfluse had forewarned him of a half-brother who was both black and white. Parzival asks him to uncover his head, Feirifis throws away his helmet, and sure enough, his countenance is like a magpie's plumage. The mutual acceptance of their heritage soon puts an end to the savagery and hatred that had instantly sprung up between them.

The poem has turned full circle and has led us, the reader, back to the image of the magpie, with black and white, with doubt, with steadfastness and unsteadfastness. However, now there is a fundamental difference than at the beginning of the epic, for doubt has been conquered at last. That is, now the whole of human nature is united in Parzival, Gawain and Feirifis, and the proper entelechy of man has been restored. Wolfram describes how the two erstwhile enemies now feel at one with each other and both mount their horses and ride off to King Arthur's court. Gawain has witnessed the whole happening in the magic-reflecting pillar in his new realm, the Castle Merveil. The two opposing powers of knowledge and will would forever confound each other if it were not for the mediating influence of the feeling. For the human heart is the battleground between these powers. Gawain greets the two at Arthur's court with great joy and warmth of heart. He helps them both disarm and he is fascinated with the astonishingly beautiful armour worn by Feirifis that is studded all over with precious stones. This means that the armour is composed of the sub-earthly forces that have been made crystal clear.

The poet then alludes to the planetary archetypes that influence each of the characters. Parzival has displayed throughout his adventures the steadfastness of Saturn. Feirifis calls his god Jupiter, or Jove, whilst Gawain's planet is Mars; but this is the merciless Mars energy that has been transmuted by the Christ power into Mercurial healing. Thus, how man controls the blood in his heart, how he tames the lion is the problem of Gawain. The three protagonists in the Grail poem are personifications of the three upper planets, of three archetypal energies that are the building blocks of Creation. When Flegetanis beheld the starry script twelve hundred years before the birth of Jesus, he perceived planets in the drama rather than these three knights. Using the ancient art of astrology, Flegetanis perceived the whole epic as a succession of planetary movements across the backcloth of the fixed star heaven. The descent of the Grail from the outer reaches of the solar system to Earth was perceived by the ancient mages as motions in the planetary orbits. It was much later that this star writing, this epic of Creation was put into human narrative, which then became the wisdom of the west, the Grail saga, that veiled the human quest for the Grail. Wolfram through the voice of Feirifis, makes it clear yet again that the Grail mystery is a star mystery:

" Then joyfully he spake, the heathen, 'Now well shall it be with me. And I thank the Gods of my people that Gamuret's son I see. Blest be Juno, the Queen of Heaven, since, methinks, she doth rule it so. And by Jupiter, by whose virtue and strength I such bliss know. Gods and Goddesses, I will love thee, and worship your strength for aye. And blest be thy shining planets, 'neath the power of whose guiding ray I hither have made my journey –for ventures I here would seek. And found thee, brother, sweet and worthy of awe …."