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If there be any who at this stage should say that the term of the Holy Graal is not the end of the mysteries--which is the Vision that is He--I would not ask him to define the distinction, but the term in either case, for that which must be said of the one is said also of the other, and if he understands the other it is certain that he understands the one. The Quest of the Holy Graal is for the wonder of all sacredness, there where no sinner can be. The provisional manifestation is in the Longer Prose Perceval and the full disclosure--not as to what it is but as to what it is about--is in the romance of Galahad. If, after the haut prince had given his final message, "Remember of this unstable world," he had been asked what he had seen which led him to exercise his high prerogative and call to be dissolved, he might have answered: Visi sunt oculi mei salutare suum, yet he would have said in his heart: "Eye hath not seen." But it has been divined and foretasted by those who have gone before the cohorts of election in the life that is within and have spoken with tongues of fire concerning that which they have seen in the vista. One approximation has told us that it is the eternal intercourse of the Father and the Son wherein we are enveloped lovingly by the Holy Spirit in that love which is eternal. And him who said this the wondering plaudits of an after-age termed the Admirable Ruysbroeck. He knew little Latin and less Greek, and, speaking from his own root, he had not read the authorities; but he had stood upon

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that shore where the waves of the divine sea baptize the pilgrim, or in that undeclared sphere which is Kether, the Crown of Kabalism, whence those who can look further discern that there is Ain Soph Aour, the Limitless Light. The equivalent hereof is in that which was said by Jesus Christ to the men of the Quest: "My Knyghtes and my seruantes & my true children whiche ben come oute of dedely lyf in to spyrytual lyf I wyl now no longer hyde me from yow, but ye shal see now a parte of my secretes & of my hydde thynges." And in the measure of that time they knew as they were known in full, that is, by participation in, and correspondence with the Divine, Knowledge. Meat indeed: it is in that sense that Christ gave to Galahad "the hyghe mete" and "then he receyved his saueour." The monk who wrote this might have exhausted all the language of the schools, but he also knew little Latin and less Greek, if any, so he said only of the communicants: "They thoughte it soo swete that hit was merveillous to telle." And of Galahad he said later: "He receyued hit ryghte gladly and mekely." But yes, and that is fuller and stronger than all the eloquence of the Master of Sentences. It is the voice of Ruysbroeck but further simplified--saying the same thing: "And he tastes and sees, out of all bounds, after God's own manner, the riches which are in God's own self, in the unity of the living deep, wherein He has fruition of Himself, according to the mode of His uncreated essence."

This is the Great Term of the Great Experiment followed by the Mystic Schools, and here by its own words the Graal legend is expressed in the terms of this Experiment. It has been made, within their several measures, by all churches, sects and religions, for which reason I have said elsewhere that the skilled craftsman does not quarrel with his tools. All materials are possible; the ascent to eternal life can be made by any ladder, assuming that it is fixed in the height; there is no need to go in search of something that is new and

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strange. And those who can receive this assurance will, I think, understand why it is that the Church of a man's childhood--assuming that it is a Church and not a latitudinarian chapel of ease or a narrow and voided sect--may and perhaps should contain for him the materials of his work, and these he will be able to adapt as an efficient craftsman. There is neither compulsion nor restraint, but the changes in official religion, the too easy transition from one to another kind, taking the sanctuaries as one takes high grades in Masonry, are a note of weakness rather than a pledge of sincerity, or of the true motive which should impel the soul on its quest.

There are, of course, many helpers of that soul on that progress:

"We, said the day and the night
  And the law of gravitation;
And we, said the dark and the light
  And the stars in their gyration;
But I, said Justice, moving
  To the right hand of the Throne;
And I, said Fate, approving;
  I make thy cause mine own."

[paragraph continues] Among these there are certain of the secret orders--those, I mean, which contain the counterparts of the Catholic tradition--and it is necessary to mention them here because of what follows. They offer no royal road, seeing that such roads there are none; but they do in cases shorten some of the preliminaries, by developing the implicits of a man's own consciousness, which is the setting of the prepared postulant on the proper path. There are, of course, some who enter within them having no special call, and these see very little of that which lies behind their official workings, just as there are many who have been born within the Church, as the body of Christ, but have never entered into the life which is communicated from the soul of Christ. They remain the children of this world, participating--as we hope--according to their degree, in so much of grace and salvation as is

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possible at the particular time. There are others who, out of all time, have received a high election, and for them the subject is often--in its undivided entirety--found resident in that state of external religious life in which it has pleased God to call them.

The Secret Doctrine in the religions equally and the schools is that of the communication of Divine Substance. I speak of it as secret in both cases, though it is obvious that in the official church there is no instituted reservation or conscious concealment on any point of doctrine or practice; but the language of the heights is not the language of the plains, and that which is heard in the nooks, byways and corners, among brakes and thickets, is not the voice of the rushing waters and the open sea. That is true of it in the uttermost which was said long ago by Paracelsus: Nihil tam occultum erit quod non revelabitur; but as there are few with ears to hear, it remains a voice in the wilderness crying in the unknown tongue. We know only that, according to high theology, the Divine Substance is communicated in the Eucharist--normally in the symbolical manner, but, in cases, essentially and vitally according to the true testimonies. It is therefore as if the elements were at times consecrated normally and at times by other words, more secret and efficient arch-naturally. Then the enchantments terminate which are the swoon of the sensitive life in respect of the individual, who enters into real knowledge--the soul's knowledge before that supervened which is termed mystically the fall into matter. The Great Experiment is therefore one of reintegration in the secret knowledge before the Fall, and when, or if, the Holy Graal is identified with the stone in the crown of Lucifer, that which is indicated thereby is (a) the perpetuation of this secret knowledge, and (b) that under all circumstances there is a way back whence we came. So close also those times of adventure which--among other things and manifold--are the life of external activity governed by the spirit of the world, and this is accomplished by taking the great secret into the heart

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of the heart, as if the Blessed Sacrament, truly and virtually, into the inmost being.

Of such is the office of the Quests, but it is understood that it is not of my concern to enumerate these particulars as present consciously in the minds of the old monastic scriptores, who wrote the greatest of the books; they spoke of the things which they knew; without reference or intention they said what others had said of the same mysteries, and the testimony continued through the centuries. The story of the assumption of Galahad draws into romance the hypothesis of the Catholic Church concerning the term of all sanctity manifested; in both it is attained through the Eucharist. I mean to say that this is, by the hypothesis, the normal channel of the Divine Favour, and the devotion which was shown by the saints to the Sacrament of the Altar was not like the particular, sentimental disposition in minds of piety to the Precious Blood or the Heart of Jesus. Concerning these exercises I have no call to pronounce, but among the misjudgments on spiritual life in the Roman communion has been the frittering of spiritual powers in the popular devotion. If the Great Mysteries of the Church are insufficient to command the dedication of the whole world, then the world is left best under interdict, just as no pictures at all are better than those which are bad in art, and no books than those which are poor and trivial.

There is one point more, because here we have been trending in directions which will call for more full consideration presently. I have mentioned Secret Orders, and I cannot recall too early that any Secret Tradition--either in the East or the West--has been always an open secret in respect of the root-principles concerning the Way, the Truth and the Life. We are only beginning, and that by very slow stages, to enter into our inheritance from the past; and still perhaps in respect of the larger part we are seeking far and wide for the mystic treasures of Basra. It is therefore desirable to remember that the great subjects of preoccupation are all at our very doors.

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[paragraph continues] One reason, of which we shall hear again in another connection, is because among the wise of the ages, in whatsoever regions of the world, I do not think that there has been ever any difference of opinion about the true object of research; the modes and form of the Quest have varied, and that widely, but to a single point have all the ways converged. Therein is no change or shadow of vicissitude. We may hear of shorter roads, and we might say at first sight that such a suggestion must be true indubitably; but in one sense it is rather a convention of language and in another it is a commonplace which tends to confuse the issues. It is a convention of language, because the Great Quests are not pursued in time or place, and it would be just as true to say that in a journey from the circumference to the centre all roads are the same length, supposing that they are straight roads. It is a commonplace, because if any one should enter the byways, or return on his path and restart, it is obvious that he must look to be delayed. Furthermore, it may be true that all paths lead ultimately to the centre, and that if we descend into hell there may be still a way back to the light: yet in any house of right reason the issues are too clear to consider such extrinsic possibilities.

On this and on any consideration, we have to lay down one irrevocable law--that he who has resolved--setting all things else aside--to enter the path of the Quest must look for his progress in proportion as he pursues holiness for its own sake. He who in the Secret Orders dreams of the adeptship which they claim, ex hypothesi, to impart to those who can receive, and who does not say sanctity in his heart till his lips are cleansed, and then does not say it with his lips, is not so much far from the goal as without having conceived regarding it.

Now, it is precisely this word sanctity which takes us back, a little unintentionally, to the claim of the Church, and raises the question whether we are to interpret it according to the mind of the Church or another mind. My answer is that I doubt if the Great Experiment was

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ever pursued to its term in Christian times on the part of any person who had once been incorporated by the mystical body but subsequently had set himself aside therefrom. When the Quest of the Holy Graal was in fine achieved, there were some who, as we know, were translated, but others became monks and hermits; they were incorporated, that is to say, by the official annals of sanctity. I am dealing here with what I regard as a question of fact, not with antecedent grounds, and the fact is that the Church has the Eucharist. It may in certain respects have hampered Christian Mysticism by the restriction of its own consciousness so especially to the literal side; it may, on the historical side, have approached too often that picture of a certain King of Castle Mortal, who sold God for money; it may in this sense have told the wrong story, though the elements placed in its hands were the right and true elements. But not only is it certain that because of these elements we have to cleave as we can to the Church, but--speaking as a doctor dubitantium--I know that the Church Mystic on the highest throne of its consciousness does not differ in anything otherwise than per accidentia--or alternatively, the prudence of expression--from formal Catholic doctrine. It can say with its heart of knowledge what the ordinary churchman says with his lips of faith; the Symbolum remains; it has not taken on another meaning; it has only unfolded itself, like a flower, from within. The Christian Mystic can therefore recite his Credo in unum Deum by clause and by; clause, including in unam sanctam catholicam et apostolicam ecclesiam, and there is neither heresy in the construction nor Jesuitry in the arrière pensée. Above all, the path of the mystic does not pass through the heresies. It has seemed worth while to make this plain, because the Holy Graal is the Catholic Quest drawn into romance.

Next: IV. The Mystery of Initiation