The next step was to regard personality as the revelation of the divine Logos. Personality is the cosmic reason. Nature and history are kinds of general revelations, but special revelations require great personalities――Moses, the prophets, the Greek scientists, and especially Jesus who was the Messiah, the Son of God. The power that these personalities exhibit must be a revelation, and not the working of the human reason, for the human unaided reason deals only with sensations, and is incapable of gaining divine truth. The reason needs the divine to illuminate it. The great personalities are therefore the repositories of powers that make them different from ordinary men. Their revelations are above, and sometimes opposed to, the conclusions of ordinary reason. Thus personalities themselves are divided by religious dualism, and in them the human and divine are far apart. Moreover, the more great personalities were apotheosized, the more the common run of humanity was depreciated. Then distinction was made between great personalities. At first, when authority was sought everywhere, all great personalities were supposed to have divine revelation; later, when the lines were drawn between the Christian and other beliefs, only the Christian leaders were considered by the Christians to be instruments of the divine. This spiritualizing of historical personalities laid the emphasis more than ever before upon the dualism in all human beings. All men are ensnared in the world of sense, and they can attain knowledge of the higher world only through the illumination of their higher natures. Aristotle alone among the Greeks had had a clear conception of spirituality, but he had conceived spirituality as applied solely to God. He had not conceived God to be a person. But the Stoic antithesis of reason and what is contrary to reason, and the Platonic antithesis of the supersensuous and the sensuous, had marked off _in man_ the inner personal nature of man as withdrawn into itself and set over against his sensuous nature. The more this ethical dualism became a religious dualism, the more the conception of spiritual personality was extended to all human beings. Its most refined expression was in the Christian conception of the soul.