Now that is the view of the nature of the Christ which you would find among, say, Occultists or well-instructed Theosophists. They recognise in the Christ of Christendom the Supreme Teacher of the world, but they do not admit that He will come only once to the world; they reverence and honour Him now as still the Supreme World-Teacher, but they do not identify Him with the great disciple who took the Jewish name as Jesus, and who is now amongst us as the Master who is the Guide and Helper of the Christian Church. There is the point where the difference would come in. The orthodox Christian would claim Him as supreme over all religions, but he would hardly recognise difference between the disciple who has become the Master with the special Christian Church in His charge, and the Supreme Teacher who, while He certainly ever sends His benediction upon Christianity, sends it also upon the other great religions of the world. This is where I feel the difference might come in between myself and many of you. To us the great Master Jesus, who is, as you would also acknowledge—those of you, at least, who are members of the Church of England—thus still dwelling in a human body, still embodied literally, has that power which the Master on the higher planes of being has, of being spiritually in touch with all who call upon Him, with all who look to Him for guidance, but none the less still possesses a physical body. This is a point of enormous importance (although not as important as spiritual omnipresence), for it means to us, and it means to many Christians who think with us, and are Theosophists with us, a possibility of a close and personal relation, as of a disciple to a Master, which goes somewhat beyond the spiritual communion which every true Christian has with his great Teacher. How should I put that to convey exactly what I mean in clear and definite language? I must put it, I think, by giving a general principle with regard to these great Beings whom we speak of as Masters, divine men, men made perfect, which works through the whole of that great Brotherhood. They have many ways of working in the world; through their own subtle, spiritual bodies they work, sending out floods of blessing over the whole world; but, in addition to that spiritual impulse and spiritual blessing which flow into every heart that opens itself to receive them, with an ever present and potent power, there is an even closer and more specialised communion between the Spirit as embodied and those who are still wearing human bodies themselves, a possibility which the saints have realised of that personal and individual and specialised communion with their Master where they saw Him, heard Him; where to them He became, not only a spiritual presence, but an individualised Teacher, and even Friend; where they knew themselves as disciples, and knew Him as Master, which is the great mark, after all, of those who are specifically called the saints.