If no such "intermediary" existed for them, we should be compelled to relinquish the idea that they possessed a complex vision at all, for not only the attribute of sensation, but the attribute of emotion also, demands for its activity something that shall represent the human body and occupy in their objective "universe" the place occupied by our physical bodies in our "universe." As we have already shown, this primary demand for the "eternalizing of flesh and blood" is a demand which springs from the profoundest depths of the soul, for it is a demand which springs from the creative energy itself, the eternal protagonist in the world-drama. We must conclude, therefore, that although these super-human children of Nature cannot in the ordinary sense incarnate themselves in flesh and blood they can and do appropriate to themselves out of the surrounding body of the ether, and out of the body of any other living thing they approach, a certain attenuated essence of flesh and blood which, though invisible to us, supplies with them the place of our human body. This, therefore, is the "intermediary" which, in the "invisible companions" of our planetary struggle, occupies the place which is occupied by the physical element in our human life. And this is evoked by nothing less than that "eternal idea of the body," or "that eternal idea of flesh and blood," which the creative energy of love demands. A very curious and interesting possibility follows from this assumption; namely, that by a process which might be called a process of "spiritual vampirizing" the same creative passion which demands satisfaction in the eternalizing of "the idea of the body" actually suffers, by means of its vivid sympathy with living bodies, the very pains and pleasures through which these bodies pass. The possibility that "the invisible companions," or in more traditional language that the "immortal gods," should be driven by the passion of their creative love, to suffer vicarious pain and pleasure through the living bodies of all organic existences, is a possibility that derives a certain support from two considerations, both of which are drawn directly from human experiences. It is certainly a matter of common human experience to be conscious, for good and for evil, of a kind of obsession of one's body by some sort of spiritual power. We may regard these moments of obsession, with their consequent exhilaration or profound gloom, as due purely to the activity of our own soul; and doubtless very often this is the explanation of them. But it is conceivable also that such obsessions are actually due to the presence near us and around us of the "high immortal ones."