Now before we take up the details of evolution, there are one or two great principles that I want to ask you to keep in mind; for we shall never be able to understand the complexity of detail, if we take it as a series of isolated details; we need to classify these under certain fundamental principles and then, those principles being clear in the mind, we can easily, as it were, pack every detail into its appropriate pigeon-hole in our thought. I shall not trouble you this morning at all with that threefold division of the evolving life with which we dealt yesterday. We can, for our work now, treat life as a unit, speaking of the Divine Life as Íshvara, and of the reflection of that life in man as the Self. We will keep these two terms to avoid confusion: Íshvara as the Divine Life which is the source of evolution; the Self as the human life which is gradually evolving. And we need these two distinguishing names, without going into any of the sub-divisions that we dealt with yesterday in connection with life, in order that we may be able to see how forms are shaped, and to which principle, if I may say so, we are to refer the special modifications. The next thing that we must realise is the respective functions of these sources of life; one working through the whole kosmos, and therefore coming to man as a part of that kosmos, the other working in man as an individual through the early stages and transcending individuality at the close. The great life of Íshvara as it rolls outwards, building the universe of forms, expresses itself, as we have seen, by a certain series of vibrations, and every modification in the form is the result of an impulse coming by way of vibrations from the ensouling life. Now the point that strikes us most in this manifestation of Íshvara, as we study it, is the unutterable patience of it. We are impatient for results, He never. We are impatient for results, because, limited by time, we crave to see the outcome of our action; He being the eternal is unspeakably patient, set upon perfection and careless of the time which that perfection may take in evolving. For the evolution of forms this patience is absolutely necessary; when we come to think, we see that any impatience in the evolution of forms would mean the over-rapid breaking up of the forms. The form is comparatively rigid as compared with the life. If the life vibrates too rapidly for the form which it is evolving, the form will shatter under the stress of those vibrations. Let me give you a very common illustration to show you what I mean; a tube of glass, or an ordinary lamp-glass if you like, has a certain note to which it vibrates; and if that note be sung near the lamp-glass, you will hear the note sound out independently from the lamp-glass, as though the lamp-glass were singing; the glass has vibrated in answer to the vibrations of the sound sung to it, it having the capacity of that vibration in it, and thus it reproduces the note.