Now there you have the whole truth: God is everything and in All. God is manifested in countless forms, in countless grades of living intelligences, and each has its own place, and the Ḍevas come forth from Brahmā, as later from Him come forth vegetables and animals and men. There is only the One Life, but it is manifest in infinite forms--Pantheism-cum-Polytheism, God-in-a-Universe. Now, if you realise that, if you understand that, all these many Ḍevas and Ḍevīs, these many Angels and Archangels, are only expressions, phenomena, manifestations, of the One, just as you are. Then, you will realise that all these, carrying out the Divine Will, are the hearers of prayer, are the guardians of mankind; some are guardians of Nations, others the guardians of special areas smaller than Nations, but all are agents of the One. When the peasant prays to the form that he worships, and asks for help, that is really a prayer to the One Supreme, which is answered by His minister, the Ḍeva who is addressed by the peasant; and if you talk to the peasant here in India, you will find that most, if not all, of them realise the One behind the many, and know, that the One alone is God, although they appeal to those who are nearer in evolution to themselves, as they ask a Collector rather than the King. And so we begin to realise that Polytheism has its truth, and only needs to be understood. Then all Nature becomes living, beautiful, sympathetic, God smiles in everything. The thinker should realise it, and then none will ever blur the Unity by the multiplicity of manifestations. Thus you come to the whole truth, and find it living, exquisite, a perpetual joy. All Nature lives and loves. There is but One Life, but One Existence, but one Supreme Omnipresent Being. We cannot call him Spirit, because Spirit is the antithesis of Matter, and Spirit and Matter blend in Him. So we call Him the ONE WITHOUT A SECOND. In the boundless realms of space, in the infinity of Universes, that ONE is expressing Himself in countless ways, but all is a manifestation of Himself. He the One Thinker; from Him, all thought comes forth. He, the one Actor; from Him all activities proceed. All our human words of right and wrong, of good and evil, those are limited to the evolving lives in relation to each other. There is nothing that can be excluded from the One and Universal. In Him, all is well, all is highest and best. And, when we come to deal with Right and Wrong, we shall see how this works out, how it gives us a human standard, a standard by which we may guide our steps. But, for this morning, I will leave with you that Supreme Ideal: that there is but the One in All, in Everything; the lowest dust beneath your feet has the One within it; the highest Ḍeva in the highest heaven is but another expression of the One. You express Him, the animal expresses Him, the vegetable expresses Him, the mineral expresses Him. How else shall