wherein we see our unity with the Eternal Father--that unity that transcends our dreaming, when we shall know ourselves to be one with Him--it is enough that at last the evolution of all lives leads into that unimaginable splendour, known only to Íshvara Himself, who pours out His life that we may know it also. And Mahâdeva shall return to It with all the centres that His life has brought into existence, with all the new lives and joys that His imprisonment in His universe has made. That is enough for us to give us the hope--hope, do I say? it is too feeble a word--the joy inexpressible and the certainty which are founded on the very Life of God; for is He not the Truth, the Foundation of the Universe? And when we enter into SAT we shall know the future as we see the past, for we shall be not only immortal but Eternal. [FOURTH LECTURE.] EVOLUTION OF FORM. My Brothers,--We are now to concentrate our attention on the phenomenal side of the universe, that is, on the varied appearances that surround us, whether those appearances be visible to the physical eyes or not; for we must remember that the principle of form is to be found in every stage of the manifested universe, and that when the phrase "the formless world" is used, the word "formless" is only true in relation to the worlds below the one so spoken of. All higher worlds are "formless" regarded from below, that is, regarded by the organs of perception which are fitted for exercise in the lower world; but if a person has developed the capacity to respond to the vibrations in any given world of manifestation, then that world to him is a world of form and not of formlessness. Everywhere manifestation implies form, however subtle may be the matter which composes it; and you may remember that it is said in the _Vishnu Purâna_ that the one characteristic of matter which is always present is extension, that is, the capacity of taking form, of being shaped in a definite way.