NARRATIVE: He who has passed numerous initiatory tests and has reached the "heart" of himself, now perceives the world in a profoundly different way, as demonstrated by the following three episodes. First, after two years, Perceval returns to the city of Blanchefleur, the place of his innermost thoughts, a center of fervent activity and commerce. Here, he temporarily leaves the symbolic world to re-enter that of men. However, the symbolism is still present: he admires the five towers of the city, four white and a taller red one (22847-48).

INTERPRETATION Why 5 towers? These towers represent the Axis of the World, connecting the earth to the sky, the visible to the invisible and the immutable. In this place, Perceval perceives a communication between the earthly and the divine, despite the temporal transformations of the city. The symbol of Agrippa with the man in the form of a pentagram transmits the same meaning. The reference to the 4 towers and the central tower is a clear reference to the number 5 and also to the pentagram or five-pointed star which will later be adopted as a symbol of the second level of initiation by many secret societies.

Exercise. Here is an exercise to develop this sensitivity. First we notice how the preliminary state of mind corresponds exactly to the state of mind that we must create within ourselves having overcome the tests represented by the previous castles.

A new discipline must be placed at the center of one's life aimed at achieving a certain balance of the soul in the face of oscillations of pleasure and displeasure, joy and pain. We must consciously substitute a balanced state of mind for any alternatives of elation and depression. It's about monitoring ourselves, so that no joy transports us too much, no pain depresses us, no experience makes us immoderately angry, no expectation fills us with hope or fear, no situation disconcertes us and makes us lose presence of mind, and so on. . And in fact, having overcome the castle of the Tomb we will no longer be transported by doing without purpose, having overcome the castle of the air we will not get lost in useless thoughts, having overcome the love ford the amorous passions will no longer prevent us from going in our direction.

Let us not fear that this exercise will make us indifferent; indeed we will soon observe how in place of what is lost through this discipline purified faculties arise in the soul. Above all, one day, by observing with subtle attention, we will be able to feel an inner calm within the body (second half). This feeling of calm is also an energy. It is no coincidence that Perceval sees tanks with fish after meeting the handsome stranger.

This feeling is poured into your body, proceeding in a similar way to the two cases already described,

making it radiate from the heart into the hands, along the legs, and finally towards the head (third time). The feeling must always be brought back to the heart and made to radiate from that center again. Naturally, this cannot be done after every single exercise, since, after all, here it is not a question of a single exercise, but of a continuous attention paid to one's inner life.

But at least once a day you need to make this inner calm present to your soul and then do the exercise of radiating it from the heart. As shown in the figure, the radiation traces the line of the pentagram.

Now entering the alchemical phase of "albedo," images of whiteness, illustrating this new hermetic phase in Perceval, begin to multiply. The hero encounters a completely white mule with "white harness of fine silver" (lines LKPTUV, 25726) or "with silver flowers" (KLMPTUV add.). Then, he meets its owner, a stunningly beautiful maiden ("never was such beauty born or seen"). Her complexion "shone so brightly she seemed to have come from Heaven; she appeared as a spiritual being. She wore an iridescent dress with golden flowers, the likes of which had never been seen coming from a treasure" (lines 25495-06). 

Recognizing the spiritual nature of this creature, we see the soul or Psyche of the hero manifested, now adorned with symbols of the White Work, yet hinting at gold. The silver flowering on the harness directly refers to the germination phase of the Work, breaking through the dark Saturnian husk, letting the flowers or "Forces" bloom. The maiden's attire symbolizes the rainbow transition between White and Red, while the golden flowers evoke the "androgynous Mercury" (alchemy speaks of red flowers) or the promise of imminent gold, which is the same, as the higher Mercury receives the influence of the Self or gold.

The albedo phase mixes here with a golden phase symbolized by the flowers. In fact symbolism says that after having awakened the quintessence (the first 5 planets) we can see the moon and the sun.

Accompanied by the maiden, Perceval enters a forest at night. After a while, "he sees from afar a glow like that of a burning candle". Fixating on this sight, he soon feels that "five candles are burning [...] with such brightness and splendor that the entire forest is aflame". "Even the clouds are aglow with bright red flames" (lines 25609-21). When he tries to ask the maiden about it, he realizes she has disappeared, so he rushes towards the unusual light. Suddenly, "a great wind rises, blowing a rain so intense and vast it seems the earth will sink and the forest collapse" (lines 25646-50). The next day, having found the maiden again, Perceval asks for an explanation of the night's events, only to receive a startling reply: "There was no wind or rain; the night was calm and serene!" (lines 25777-82). 

It's concluded that the storm unfolded not anywhere but within Perceval himself: the sight of that prodigious light caused a part of his being to be deeply disturbed. Storm, sinking earth, rain, and violent wind allude to a psychic emotion resulting from the collapse of the remaining layers of earthliness after the Black phase.

Exercise - the candlelight

the exercise corresponding to this phase is observing a light of a candle. In fact it is proved that such a stimulation will create a reaction in the mind that is similar to what we get in the albedo phase. The only problem is that this can only be an exercise as otherwise it will be not longlasting. But this practice can be effective prepare the following exercise that is going on the bridge of Chrystal

Regarding the vermilion illumination that Perceval fails to reach, it occurs around "midnight" (line 25601), which Apuleius refers to as a "sun that shines in the heart of the night," symbolizing the ability to transcend the sleep state inherent in matter. Perceval has not yet fully acquired this ability, as evidenced by his inability to reach the illumination. However, the maiden reveals to him that "the intense fire signified that the Grail, so beautiful and precious and which collected the pure and glorious blood of the King of kings when He was crucified" (lines 25791-96) was brought to the forest by the Fisher King that night. This revelation about the Grail "that no man can hear without shuddering, trembling, changing color, and turning pale with fear" (lines 25845-48) underlines its profound mystery.As Perceval prepares to leave her and continue his journey, the maiden entrusts him with her mule as a guide to the Fisher King's castle and gives him a ring, saying: "You shall wear this ring, whose stone is so rich, precious, and clear that as long as you wear it on your finger, for the loyalty I owe you, my white mule will surely lead you where you wish to go" (lines 26018-26). This ring, though not explicitly named by the maiden, is recognized as a stone of virtue, and manuscript K mentions a "white emerald" (K, 26076), a curious image reflecting the dual colors of the same hermetic phase. This "very holy stone" (line 26118) and its virtue, embodied by the white mule, appear as an opening of the Way or a discernment of it. Perceval frequently observes the stone, with the narrator emphasizing its significance through a ritualized insistence. 

The ring as symbol of third eye development

This frequent attention to the ring suggests either the reflection of the gem capturing Perceval's attention or its correlation with the mule's path. The ring thus serves as a "subtle eye," distinguishing the path weaving through the world's density. It becomes an "organ-symbol" of vision, characterizing the integration into the being of the White phase, a state of "wakefulness" in opposition to the sleep of earthliness. The fine stone, by being often observed, gives Perceval a new way of seeing, organically integrating into his subtle corporeality, symbolized by his knightly equipment.

The ring's observation of the third eye implies creating an ocular convergence and can be thought as equivalent to "developing the third eye".

Exercise 

After observing a light, focus on your third eye.

This technique embraces a void of thought, symbolizing a fearless and enlightened traversal from a state of wandering to a state of ecstatic realization. 

A part of the saga narrates Perceval's journey across a crystalline bridge, which shatters upon his crossing, leading him towards the burnt forest, and to an enigmatic figure, Briol. The imagery of crystal immediately evokes parallels to the "crystal palace" of Indian tradition, symbolizing the connective journey from the pineal gland (and from the eyes that are cristalline) to the crown chakra (sixth and seventh chakras). This metaphorical journey from the ajna chakra (the bridge) to the crown chakra (the burnt forest tied to the myth of Bran) represents a deeper spiritual traversal. It connects to ecstasis and to a superior state

Similar techniques in other traditions 

Further narratives introduce a sage hunter, reminiscent of a Hermes figure, guiding Perceval through a rosy scene of “Briol of the Burnt Forest,” a name echoing forest and furnace, hinting at a metaphorical transformative fire. Upon delving into this narrative, we've deciphered that this stage of the journey necessitates mastering also an internal fire technique akin to Tibetan Tummo or the alchemical fire. 

Further elements

This narrative, rich in symbolism, mirrors another Celtic legend where the hero Bràn (meaning "head") forms a bridge with his body for his men to cross a river, emphasizing the head as a sacred embodiment beyond cerebral capacities, directing towards ajna chakra, the command center in tantrism and after the crown chakra.

The translucent arch of the bridge, shimmering with possible iridescent reflections, evokes imagery of a rainbow, symbolizing a higher state of being. The “vibration” of the bridge echoes the Germanic Bi/ròst, or "trembling path," the heroic way of seven colors guarded by Heimdal. This narrative accentuates heroism, courage, and spiritual transcendence as cardinal virtues in the quest for higher understanding.

The fragments of the shattered bridge engulfed by turbulent waters below symbolize a shedding of fragmented states, a purification that the hero undergoes en route to the other shore. Through these layered metaphors, the texts illuminate a mystical pathway, intertwining heroism, spiritual transcendence, and alchemical transformation.

Having delved into these ancient texts, we have unearthed a secret technique deeply rooted in the Grail tradition. This technique, interweaving elements of fire, courage, and higher spiritual transcendence, offers a profound and hitherto unexplored pathway to achieving a state of ecstatic realization akin to the heroes of the Grail sagas. Our extensive research and deciphering of these ancient texts underscore our commitment to unearthing and revitalizing the profound wisdom encapsulated in the Grail tradition.