It is this sympathy which is the origin of those unequalled words used by the son of Mary in which he speaks as if he were himself in very truth an incarnation of the vision of the immortals. The whole situation is one which need have little mystery for those who understand the nature of love. In moment after moment of supreme ecstasy Jesus felt himself so given up to the will of the invisible companions that this own identity became lost. In speaking for himself he spoke for them; in suffering for himself he suffered for them, and in the great hours of his tragic wayfaring he felt himself so close to them that, by reason of his love, he knew himself able to speak of the secret of life even as the immortals themselves would speak. We are permitted indeed in reading the divine narrative to distinguish between two moods in the soul of Jesus. In one of these moods he refers to his "father" as if his father were distinct and separate from him and even very distant. In the other mood he speaks as if he himself were in very truth a god; and were able, without any appeal to any other authority, to heal the wounds of the world and to reveal to mankind the infinite pity of the love which is beyond analysis. It is towards the words and gestures of the son of Mary, when he spoke of himself rather than of his "father" that we are inevitably drawn, in our search for an adequate symbol for the eternal vision. It is when he speaks with authority as if he himself were an immortal god, as if he himself were one of the invisible companions, that his words and gestures carry the very breath and fragrance of truth. As the drama of his life unfolds itself before us we seem to grow more and more aware of these two aspects of his soul. It was his reason, brooding upon the traditions of his race, that led him into that confusion of the invisible witnesses with the jealous tribal God of his father David. It was the rhythmic harmony of his soul, rising up out of the depths of his struggle with himself, that led him, in his passionate submission to the will of his invisible friends, to feel as if he were identical with those friends, as if he were himself the "son of man" and the incarnation of man's supreme hope. It is the emphasis laid by Jesus upon his identity with his "father" which has produced the tragic results we know. For although this was the personal conception of the noblest of all human souls, it remains a proof of how much even the soul of Jesus was limited and restricted by the malicious power which opposes itself to love. The living companions of men are as we have seen a necessary answer to the craving of the complex vision for some objective standard of beauty and reality, which shall give these things an eternal unity and purpose. Such a vision is an answer to our desire that the spirit of creative love, which is one side of the unfathomable duality, should be embodied in personality.