In this way Jesus remains the profoundest of all human philosophers and the subtlest of all human psychologists; and although we have the right to disassociate the Christ-idea from the sublime illusion of Jesus which led him to confuse the invisible companions of humanity with the tribal God of the Hebrews, we are compelled to recognize that Jesus has done so much for humanity by the depth of his psychological insight that we do not experience any shock when in the ritual of the Church the name of the son of David becomes identical with the name of Christ. The essential thing to establish is that there are greater depths in the Christ-idea than even Jesus was able to fathom; and that compared with the soul of Jesus or with the soul of any other man or god or spiritual entity, the figure of Christ has come now at last to be for humanity the only god we need; for he is the only god whose love for all living things is beyond question and dispute, and whose existence is assumed and implied when any soul in the universe loves any other soul. It is necessary then to do two things. To accept without reserve the vision which Jesus had as to the secret of love; because to nothing less than this does the love which we possess in our own souls respond. And in the second place to be merciless and drastic, even at the risk of pain to the weakness of our human flesh, in separating the personality of Christ, the immortal god, from the historic figure of the traditional Jesus. By doing these two things, and by this alone, we establish what the complex vision desires, upon a firm ground. For we retain what the vision of Jesus has revealed to us as to the inherent nature of the invisible companions and we are saved from all controversy as to the historic reality of the life of Jesus. It does not matter to us whether Jesus "really lived"; or whether, like other great figures, his personality has been created by the anonymous instinct of humanity. What matters to us is that humanity itself, using the vision of Jesus as its organ of research or as the focus point of its own passionate clairvoyance has in some way or another recognized that the secret of the universe is to be found in the unfathomable duality of love and malice. From this point, now it has been once reached, the intrinsic nature of all human souls makes sure that humanity cannot go back. And it is because, either by his own sublime insight or by the accident and chance of history, the figure of Jesus has become associated with the reality of the immortal gods that we are justified in using for our symbol of these sons of the universe no other name than the name of Christ. We shall, however, be doing wrong to our conception of Christ, if, while recognizing that the kind of love, of which Jesus revealed the secret, is the essence of Christ's soul, we refuse to find in him also many aspects and attributes of life which occupy but little place or no place at all in the traditional figure of Jesus.