"What I am urging is rather that our true personality lies in our concrete best, and that in desiring its development and satisfaction we are desiring an increase of our real individuality, though a diminution of our formal exclusiveness... It will be rejoined that true individuality - greatness of range and organization - augments personal distinction as well as comprehensiveness. Undoubtedly, but it decreases exclusiveness. The great world-men are not born simply of their earthly parents. Whole ages and countries are focused in them... In desiring a highly developed perfection we are desiring to be something which can no longer be identified either with or by the incidents of the terrestrial life."
- Ibid., pp. 284, 285.

Therefore, as a whole man and yet utterly divine, Christ entered into final combat with the devil. As a human being, [115] in whom the divine spirit was fully expressing itself, He faced the evil in His own humanity (when viewed apart from God) and emerged victorious. Let us not attempt to divorce these two - God and man - when we think of Christ. Some thinkers emphasize His humanity and ignore His divinity. Therein they are surely in error. Others emphasize His divinity and regard as blasphemous and wrong all those who have placed Him on an equality with other human beings. But if we regard Christ as the flower of the human race, because the divine spirit had full control and showed forth through the medium of the human form, we in no way belittle Him or His achievements. The further men progress upon the Path of Evolution, the more they become conscious of their divinity and of the Fatherhood of God. At the same time, the more deeply they appreciate the Christ, the more convinced are they of His perfected divinity and His mission, and the more humbly do they seek to follow in His steps, knowing Him to be the Master of all the Masters, very God of very God, and the Teacher alike of Angels and of men.

This perfected divinity is now to be tested and approved. He has now to demonstrate to God, to the devil and to humanity the nature of His achievement, and how the powers of the lower nature can be overcome by the powers of the soul. These temptations can be understood very simply by all aspirants and disciples, because they embody universal tests which are applied to the human nature in which we all share, and with which we all wrestle in some form and in some measure. It matters not whether we do so from the promptings of conscience, from the control of the higher nature, or through the clear light of divinity. This, all disciples have ever recognized.

We shall consider these three temptations in the order given by St. Matthew, which is different from that given by St. Luke. St. Mark simply mentions that Christ was tempted of the devil, whilst St. John does not refer to them at all. These three temptations tested out all the three aspects of [116] the lower human nature - the physical, the emotional-desire nature, and the mind or mental nature. We read that:

"When he had fasted forty days and forty nights, he was afterwards anhungered. And when the tempter came to him, he said, If thou be the Son of God command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." (St. Matt., IV, 2, 3, 4.)

There are two interesting facts connected with all these temptations. Each of them begins with "If" on the lips of the devil, and each is met by Christ with the words, "It is written." These two phrases link all three episodes and give the clue to the whole process. The ultimate temptation is doubt. The test we have all to face eventually, and which climaxed in Christ's life, until He vanquished it upon the Cross, is the test of our divinity. Are we divine? How must our divine powers express themselves? What can we do, or not do, because we are sons of God? That the details of each difficulty, test and trial may differ is relatively immaterial. That the tests may first be focused in one aspect of our lower nature or another is equally unimportant. It is the general lifelong urge to divinity which is on trial. To the man who is but a little evolved the problem of divinity as a whole does not present itself. He can be preoccupied only with the detail, with the problem in the immediate foreground of his life. This he handles or not, as the case may be, by the light of conscience. For the disciple, the detail assumes less importance, and the general truth of his sonship begins slowly to concern him. He then handles his life conditions from the angle of that theory. For a perfected son of God, such as the Christ, or for the man nearing perfection, the problem must be handled as a whole, and the life problem must be considered from the angle of divinity itself. Such was the issue with Christ, and such the implications hidden in the devil's threefold "If." [117]

Rightly or wrongly, it seems to me that we have erred in interpreting all truth from the angle of the mediocre. That is what has been done. Truth is capable of interpretation in many ways. Those who are simply physical-emotional beings, with therefore little vision, require the protection of theology, despite its imperfections and dogmatic or untenable assertions. This they need, and the responsibility of those who administer dogmas to the "little ones" of the race is great. Truth must also be given in a wider form, and with a more general connotation to those who are beginning to live consciously as souls, and who can therefore be trusted to see the meaning behind the symbol and the significance behind the outer appearance of theology. Truth, for the perfected sons of God, must be something beyond our dreams, of so deep a significance and of such comprehensiveness that it is futile for us to speculate upon it, for it is something to be experienced and not to be dreamed; something to enter into and not to vision.