Such are the feelings animating the Mystic after initiation. He feels the Eternal and Divine. His activity is to become a part of that divine creative activity. He may say to himself: "I have discovered a higher ego within me, but that ego extends beyond the bounds of my sense-existence. It existed before my birth and will exist after my death. This ego has created from all eternity, it will go on creating in all eternity. My physical personality is a creation of this ego. But it has incorporated me within it, it works within me, I am a part of it. What I henceforth create will be higher than the physical. My personality is only a means for this creative power, for this Divine is within me." Thus did the Mystic experience his birth into the Divine. The Mystic called the power that flashed up within him a daimon. He was himself the product of this daimon. It seemed to him as though another being had entered him and taken possession of his organs, a being standing between his physical personality and the all-ruling cosmic power, the divinity. The Mystic sought this--his daimon. He said to himself: "I have become a human being in mighty Nature, but Nature did not complete her task. This completion I must take in hand myself. But I cannot accomplish it in the gross kingdom of nature to which my physical personality belongs. What it is possible to develop in that realm has already been developed. Therefore I must leave this kingdom and take up the building in the realm of the spirit at the point where nature left off. I must create an atmosphere of life not to be found in outer nature." This atmosphere of life was prepared for the Mystic in the Mystery temples. There the forces slumbering within him were awakened, there he was changed into a higher creative spirit-nature. This transformation was a delicate process. It could not bear the untempered atmosphere of everyday life. But when once it was completed, its result was that the initiate stood as a rock, rising from the eternal and able to defy all storms. But it was impossible for him to reveal his experiences to any one unprepared to receive them. Plutarch says that the Mysteries gave deep understanding of the true nature of the daimons. And Cicero tells us that from the Mysteries, "When they are explained and traced back to their meaning, we learn the nature of things rather than that of the gods."[3] From such statements we see clearly that there were higher revelations for the Mystics about the nature of things than that which popular religion was able to impart. Indeed we see that the daimons, _i.e._, spiritual beings, and the gods themselves, needed explaining. Therefore initiates went back to beings of a higher nature than daimons or gods, and this was characteristic of the essence of the wisdom of the Mysteries.