It is thus first of all necessary to read the Gospels correctly; then we shall know in what way they are speaking of the Founder of Christianity. Their intention is to relate his life in the manner in which communications were made through the Mysteries. They relate it in the way in which a Mystic would speak of an initiate. Only, they give the initiation as the unique characteristic of one unique being. And they make salvation depend on man's holding fast to the initiate of this unique order. What had come to the initiates was the "kingdom of God." This unique being has brought the kingdom to all who will cleave to him. What was formerly the personal concern of each individual has become the common concern of all those who are willing to acknowledge Jesus as their Lord. We can understand how this came about if we admit that the wisdom of the Mysteries was imbedded in the popular religion of the Jews. Christianity arose out of Judaism. We need not therefore be surprised at finding engrafted on Judaism, together with Christianity those mystical ideas which we have seen to be the common property of Greek and Egyptian spiritual life. If we examine national religions, we find various conceptions of the spiritual; but if, in each case, we go back to the deeper wisdom of the priests, which proves to be the spiritual nucleus of them all, we find agreement everywhere. Plato knows himself to be in agreement with the priest-sages of Egypt when he is trying to set forth the main content of Greek wisdom in his philosophical view of the universe. It is related of Pythagoras that he travelled to Egypt and India, and was instructed by the sages in those countries. Thinkers who lived in the earlier days of Christianity found so much agreement between the philosophical teachings of Plato and the deeper meaning of the Mosaic writings, that they called Plato a Moses with Attic tongue. Thus Mystery wisdom existed everywhere. In Judaism it acquired a form which it had to assume if it was to become a world-religion. Judaism expected the Messiah. It is not to be wondered at that when the personality of an unique initiate appeared, the Jews could only conceive of him as being the Messiah. Indeed this circumstance throws light on the fact that what had been an individual matter in the Mysteries became an affair of the whole nation. The Jewish religion had from the beginning been a national religion. The Jewish people looked upon itself as one organism. Its Jao was the God of the whole nation. If the son of this God were to be born, he must be the redeemer of the whole nation. The individual Mystic was not to be saved apart from others, the whole nation was to share in the redemption. That one is to die for all is founded on the fundamental ideas of the Jewish religion.