the one side the Suras are pulling and on the other side the Asuras are equally busy. Between the two--the positive and negative of modern science--evolution is started and the serpent spiral begins to turn and turn round that axis. They call the axis Mount Mandara, and they call the spiral coil the serpent Vâsuki while the axis rests on Hari as a pivot; they call the positive and the negative forces the Gods and Demons, and their churning of the ocean gives rise to the materials of the universe. Aye! That is from the seer, who, looking at the ocean of matter, described pictorially what the eyes of the spirit beheld there; while the other is the dry scientific statement of the modern thinker, who works out his magnificent generalisation as the result of his study of the forms. The seer and the scientist have met. I shall show you, when I come to deal with life, that modern science is coming towards our view of life. I shall give you, from the latest declarations of our modern scientific teachers, points which will show you how they are climbing towards the ancient view which is found in our sacred books; and I will now finish this first part of our subject this morning by one plea addressed to all of you, which I would pray you to think over at your leisure. There is but One Life, the Life of God, within everything in His universe. No life save His life, no consciousness save His consciousness, no thought save His thought. This is our glory; for inasmuch as we are in His image, we can answer to the vibrations of His thinking, and can reproduce in our minds that which He has initiated in order that we may be evolved. In all the different parts of this universe, different lines of evolution are going on; the sun is doing part of it, the vegetable world another part, the animal world another, the world of man another; but in the world of man there is more diversity, because there Self-consciousness is arising. The final image of the Supreme on earth is man; in man alone is the highest life; the others are climbing towards it, but in them it has not yet evolved. Therefore in man there is more difference; therefore in man, for the time, more separation; therefore in man the great danger of antagonism that the lower kingdoms know not, because they are not sufficiently evolved. Then comes the conflict: I take my own poor reflection of one tiny bit of thought of Íshvara, and I say: "This is Íshvara Himself," and not my poor thought of Him; "Worship this as I see it," that is, "Worship me instead of Íshvara, and my thought of Him instead of Him." So man after man puts up his idea of God as God, and we see all the world divided into many forms of thought and of worship. Then a man imagines that his brother men are worshipping other Gods, and he becomes anxious and troubled, not realising that Gods are many because we are worshipping our own thoughts of God instead of God, our own limited representations instead of the Universal Self.