Now, supposing that you recognise that fact of a sacrament, how would it affect your ordinary daily life? It would gradually discipline your mind to realise that all life is sacramental, rightly understood; that every outer action should be connected with a spiritual truth; and in this way all your actions would cease to be hindrances, and would tend to become helpers. Among the Hindūs this is largely recognised, for all the great actions of the daily life with them are sacramental. Every true Hindū, on waking, prays that as his eyes open to the light of the day, so his Spirit may open to the light of the inner Self. In his daily bath, as he pours the water over his body, his prayer is, that as the water washes the body, so may the mind be cleansed and the heart purified. All the bodily actions are consecrated as the reflexions of the spiritual life, and the effect of that is to make a disciplined, self-controlled, balanced character. The daily training gradually makes the whole life orderly; and it is not without significance that in the religions where the sacramental life is realised, there it is that you find the type of character that all speak of as the Saint—a man who is ever alive to the realities of the higher world; the man who lives in the Spirit, although also living in the body. Now I said that this idea was connected with the Mysteries and with the Grail. Let me try and show you how; and in this I am using the thought of the great French writer, Schuré, who, writing on the mystical idea in the music of Wagner, pointed out the close resemblances and differences between the sacrifice of the Mass and the legend of the Grail. Now it is a historical fact, apparently, that with the disappearance of the Mysteries from Europe and the Christian Church, this legend began slowly to work its way among the European nations. There were the Mysteries of Jesus, and those played in the Christian Church exactly the same part that is played by the Yoga training, say, in Hindūism or Buddhism. There was the life of the ordinary sacraments for the ordinary believer. Those were the means whereby the true believer came into touch with the higher worlds. But when a man had learned all he could in the outer circle of the Church, when he had used the sacramental means of grace so that he was able to say that his life was pure, that he had been “for a long time conscious of no transgression,” then he was allowed to present himself as candidate for the Mysteries of Jesus. Within those Mysteries the realities replaced the outer mechanism of the sacrament. There, no longer by gift from without, as in the sacrament, but by effort and struggle the vision of the spiritual life was attained. And when those Mysteries passed away, not because there were not teachers, but because there were no pupils ready to be taught, then it was that this story of the Grail was given as an announcement, however veiled, that the ancient