giving you the idea that the spark, fed by suitable fuel is to be developed into the likeness of the Flame whence it came; but as the spark is of the same nature as the flame, so we are told "Thou art That," the Self in man is identical in nature with the Self that gave it birth. You will remember another word which is constantly used to describe alike the universe as a whole, and also the parts of which it is composed--the word germ or seed. Let me ask you to turn to the _Bhagavad Gîtâ_ so familiar to every student amongst you, and to listen for a moment to the words chosen by Shrî Kṛiṣhṇa when He desires to convey the idea of the nature of the universe, and its relation to the Supreme What does He say? Mama yonir Mahad Brahma tasmin garbham dadâmyaham. Sambhava sarva bhûtânâm tato bhavati Bhârata. "I place the germ in the womb of Mahad Brahma." What do these words imply? for the whole turns on our understanding of that word "germ." Mahad Brahma is the matter of the universe, vivified by Brahman in His third aspect--that which Theosophists call the Third Logos, which in the Trimûrti is spoken of as Brahmâ. Looking on Brahman as the _One_, Mahad Brahma is the third aspect of His revealing, which vivifies and makes atomic the matter of the universe, the womb of the seed of the Eternal Life. In that, brought into manifestation by Brahmâ, or the Third Logos, the Second, the generating Father, Vishnu, places that germ of life that therein it may develop; not Himself in all the might of His Deity, not Himself in the force of His unfolded powers, but the seed of His life--capable of evolution, containing everything within it potentially, but showing forth nothing in manifestation at the beginning of the universe. True, the child is the father revived; true, the child is the same as the father. None the less, the life which the father gives is the seed containing the power of development, and the universe is but the seed of Deity, with every power involved within it, and capable by its evolution of becoming the image of the Supreme: none the less is every power germinal, not developed, potential, not actual; only at the ending will that seed, grown into perfect manhood, show forth the image of its generating Sire, and give a new Íshvara to the future from whom further universes may evolve. That is the answer to the question: Why this long evolution? It is this evolution that we are to trace from the germ to the perfect, life given as germ to grow to the God.