THE PERFECTING OF MAN/PART 3

 

FINDING THE MASTER

 

 

 

 

 

WE left our aspirant last week on the thres­hold, as it were, of the door that opens into the presence of the Master. He has served in the outer world; he has learned theoretically of the existence of the Path and of the Masters; he has acquired a certain amount of knowledge as to the great facts of human life and human evolution; he has awaked to the wish to take himself definitely in hand, to use the great laws of nature in order to quicken his evolution that he may be of greater service to the world. I ran over very hastily the names of those Quali­fications which are definitely laid down as precedent to Initiation, not that they must be  perfectly acquired, not that the man must show them out without failure in their full strength  and full beauty, but that he must have made some progress in weaving them into his character, must to some extent at least have shaped his conduct after these main ideas of Right Living - right living as laid down by the Masters of the Wisdom as necessary for candidates for the Path. I told you also something of meditation, as the means whereby a man may create him­self, first thinking of the ideal and then carrying it out in life. I must ask you just to recall those closing sentences of the last lecture, because, in the brief time I have to cover a big subject, there is not leisure enough to repeat.

 

And now I must go straight on to the Finding of the Master, and the living out of those Qualifications in action along the lines that the Masters demand. It may well be that on some of the points your thought may not wholly accord with the thought of the Occultist; it may be that on some points you may think too much stress is laid on something that to you is trivial, while on the other hand some things are omitted that you may regard as essential to right conduct. But we are now passing out of the region of opinions into the region of facts.  The disciple cannot choose the Qualifications; it is his to fulfil them; and if he thinks them ill­chosen or unnecessary, there is no obligation upon him to enter on the Path of which they are the preparatory stage. Only, if he would enter on the Path, the Guardians of which are the Masters of the Wisdom, then he must accept the conditions that They lay down; he must endeavour to shape himself according to the immemorial law of the disciple.

 

When a man has sufficiently distinguished himself by service, and by acquiring and accepting the theoretical views that were glanced at in “Seeking the Master”, then he finds his Master - or rather his Master finds him. During all the time of his struggle those gracious eyes  have been upon him watching him progress; in many lives in the past he has come under the same influence which now is to become the dominant influence in his life. He has reached a point where the Master can reveal Himself, can place him definitely on probation, can help to prepare him for Initiation. That is the first stage: a particular Master chooses a particular  aspirant and takes charge of him, in order to prepare him for Initiation; for you must remember that Initiation is a quite definite thing, that only Those who have already attained  can enable others to enter on the Path which They Themselves have trodden.

 

Now, the time has come for the knitting firmly of the link which cannot be broken - the distinct individual tie between the man who is still outside the Path and the One who stands at its summit; a tie which shall endure from life to life; a tie which nothing can break, neither death nor failure nor folly; it holds against all attempts to break it. The man may go slowly towards his goal, but he can never entirely break away, nor can he utterly fail. The tie is there, knit and knotted by the Master, and there is no power in all this universe which can break that which a Master has made. He summons the man to His presence - not, naturally, in the physical body, for, for the most part, the Masters live away in retired places difficult to reach, hard to find. But long before this the man has learned, when the body is sleeping, to work actively in the world invisible to fleshly eyes, and in what is called his astral body; which is, remember, the lowest of those invisible bodies above the physical, in which the whole man is present, Spirit and soul, clothed in a subtler body; it is in that that he receives the summons of the Master to enter into the Master’s physical presence, to stand face to face with Him and listen to His words. Then that Master places the man on what is called “probation”. It means the knitting of the tie I have spoken of, and then the sending of the man back into the outer world to see how he will live his life, how he will meet his trials, where he will show strength and where show weakness, to test how far the strength admits of the rapid working out of the evil karma that may still exist. He comes back to the world a disciple on probation, feel­ing a new strength behind him, a new power encircling him; knowing, even though he may not remember the event, that some great thing has happened to him on the inner planes of being; for the strength of the Master is with him; the blessing of the Master is upon him; the hand of the Master is stretched out in blessing over him; and so he goes to his probation in the world of men.

 

Quickly or slowly, according as that proba­tion is lived nobly or poorly, another summons comes to him, when the Master sees that he has gained to a considerable extent the Qualifi­cations which are necessary, and needs a further fuller teaching in order that he may apply his knowledge more efficiently to life. Again he is called; again he sees his Master. And then the Master accepts him as disciple, no longer on probation, but accepted and approved; now his consciousness is to begin to blend with the consciousness of his Master, and he is to feel His presence more clearly, His thought more effectively.

 

It is very often at that stage that special and illuminating teachings are given to the young disciple, in order to help him more swiftly on his way. Such you may read, if you like, in the little book that I hold in my hand, called At the Feet of the Master, in which a young disciple, taught by his Master, on his return to the body wrote down, day after day as best he could, that which his Master had told him of the way of applying the Qualifications to life, and of understanding thoroughly what those Qualifications meant. So far as I know, it is the first time that anyone has been allowed to write down, word by word, teachings received on the inner plane along the lines of the Quali­fications. I do not mean that nothing has come from the great Teachers to the world, but this is peculiar, inasmuch as the Qualifications are taken one after the other and their exact appli­cation to life is shown. And he who wrote them down has said: “These are not my words; they are the words of the Master who taught me; without Him I could have done nothing, but with His help I have set my feet upon the Path. You also desire to enter the same Path; so the words that He spoke to me will help you also if you will obey them. It is not enough to say that they are true and beautiful; a man who wishes to succeed must do exactly what is said. To look at food and say that it is good will not satisfy a starving man; he must put forth his hand and eat. So to hear the Master’s words is not enough; you must do what He says, attending to every word, taking every hint”.

 

In dealing with these Qualifications I am basing what I say on this direct teaching of one of the Masters of Wisdom and Compassion. Naturally, I cannot give you all that is written here, for that would far outpace my time; but the outline is taken from this special teaching, which I may remind you may be found, although not in this detailed application, in the Hindu and Buddhist books that have traced for us the preparatory Path as well as the Path itself. The names are given there; the outline has long been in our hands. It is the special application which may help any of you who know the names, but sometimes ask how they are to be applied to life. And it is that which I now go on to try to give you, though naturally in words feebler and less beautiful than those of the great Teacher Himself. For how should lips that still have the stain of earth upon them speak adequately those great spiritual truths, as they have fallen from the pure lips of a Master of the Wisdom?

 

The first of the Qualifications, as I told you last week, is called Discrimination, discrimina­tion between the real and the unreal. Among the Buddhists they call it the “opening of the doors of the mind”, a very graphic and significant expression. Last week also I told you how you might meditate in order to find the higher consciousness which is yourself. How shall we apply what we have learned in meditation to practice? To meditate on a quality and then to live it, that is the way of definite progress.

 

Now the Master makes one great division of the whole human race, sweeping and clear. He says there are only two classes of men in the world - those who know and those who know not. The second class naturally embraces at present the vast majority of human kind, for, as another Teacher said, few there are who are treading that narrow Path. Knowledge, as He defines it, is the knowledge of the Divine Will in evolution, and the attempt to co-operate with that Will so as to help effectively forward the day when that Will shall be done on earth as it is already done in the higher worlds of being. To know then that the world is being guided towards a higher and nobler evolution; to know that every child of man, young or old, laggard or rapid in his progress, is walking by that divine Plan, and may be helped or hindered in the walking; to recognise the Plan and try to live in it; to make one’s own will part of the Will divine, the only true willing there is; that is the characteristic of those who know. Those who know not this are ignorant.

 

Turning to apply that knowledge to practice, we are told how discrimination should be  worked out in life, not only between the real and the unreal, but between all those many  things in which there is more or less of the real, in which the essential mark of the real may be seen. And, first of all, we have to recognise that the form is unreal, while the life is real. It does not matter to the Occultist, to take an illustration, to what form of religion a man may belong. He may be a Hindu or a Buddhist; he may be a Christian or a Hebrew; he may be a Zoroastrian or a Mussulman. That is all of form and unessential; the question is: How does he live his religion, and how far does the essence of it come out in his thought and in his life? And so in distinguishing between the real and unreal in religion, we put aside the whole of the forms, admitting to the full that they are valuable to those who need them­ - they are the signposts that guide a man along the way of life - but knowing that they all mark out a single road, the road of man to Perfection. Not against any of them may the Occultist speak; not contemptuously must he ever look even at any forms that he may himself have outgrown; but he must realise that while forms are many, the Wisdom is but one, and the Wisdom is the food of the soul, while the forms are for the training of the body.

 

He must learn also to discriminate between truth and falsehood, not as the world discriminates, but as the Occultist discriminates. The man who is training his thought to truth and to the avoidance of falsehood must never ascribe to another man a motive which is evil as being behind an outer action. He cannot see the man’s motive; he has no right to judge what he cannot know; and over and over again, as the Master points out, he may ascribe a wrong motive which does not exist, and so may break the law of truth. A man may speak angrily to you, and you, to whom the angry word is said, may think that the aggressor desired to wound or to hurt you, and see an evil motive behind the evil word. But the man, it is pointed out, may not be thinking of you at all; he may have some troubles of his own, some trials of his own, some strain upon him of which you know nothing, which makes his nerves irritable and his lip-speech unkind. Do not, then, ascribe a motive where you are ignorant of it, for you are breaking there the occult law of truth, and are condemned as a false witness before the bar of the great Teacher.

 

You must discriminate also not only between right and wrong, for to the Occultist there is no choice between right and wrong; he is bound to do the right at whatever cost and at whatever sacrifice. He cannot, as some will do, hesitate between the course which is one with the divine Will and the course that goes against it; that he left far behind him in his progress towards the Path. He must ever remember, in dealing with questions of right and wrong, that for the Occultist there is no excuse if he swerves from the law of right; he must follow it more strenuously, more rigidly, more perfectly, than the men who are living in the outer world. To do the right is woven into his nature, and no question can arise in the mind as to taking the lower way when the higher is seen. I do not mean that he may not make a mistake; I do not mean that his judgment may not err; but I do mean that where he sees the right inevitably he must follow it, or else his eyes will become utterly blinded, and he will stumble and fall upon the Path. But not only must he distinguish between right and wrong, but between that which is more or less important in the right things he follows. Sometimes a question arises of relative importance, and he must remember ever, when such question arises, that to serve the divine Will and follow his Master’s guidance is the one important thing in life. Everything else must give way to that; all else must be broken in order that that may be preserved; for that Will marks out the path of the most important duty, and as he follows it the very best he can give is rendered to human service.

 

And then, in this distinguishing between the essential and the non-essential, he has to cultivate a gentle yielding, a sweet courtesy, on all matters that are not essential. It is well to yield in little things that do not matter, in order that you may follow perfectly those things that do matter. I remember myself how difficult at first I found it to check the wilful nature that I brought over from many other lives of struggle and of storm. And for a year or two I made it a practice never to refuse a single thing I was asked to do, in which right and wrong did not arise. I made it an exaggerated practice, in order rapidly to correct the inborn fault.  And so I wasted a good deal of time, as people would say, in doing unnecessary things that people wanted me to do, in going out for a walk, perhaps, when I would far rather have stayed at home and read a book, yielding in everything in the immaterial in order that in the material I might go forward unswervingly towards the goal. And that I would recommend to those amongst you who are naturally imperious, naturally self-willed, for in the swing of the  pendulum from one side or the other you must go sometimes to excess in the practice of the  contrary, in order that finally you may strike the middle path, that golden mean which the  Greeks said was virtue. And if you have little time and much to do, then it is well even to go to excess in the building of a virtue, in the eradication of a fault.

 

Then also you must learn to discriminate between the duty to help and the desire to dominate. There are so many people who are always meddling with the thoughts and actions of other people, and desiring, as it were, to save their neighbours’ souls instead of attending to their own. As a rule, while you may offer help, you should never try to control another, save in those cases where they are placed in your hands for guidance; then it may be your duty to exercise some control over conduct. Along those lines the Master taught that discrimination should be practised, in order that this first great Qualification might become second nature to the disciple.

 

And then the second came, Dispassion, Desirelessness. That is very easy in its coarser forms. When once the great desire has arisen for the treading of the Path, the things that are unreal lose their attraction, the things that are seen to be passing have small power to hold back the man bent on going rapidly forward towards Perfection.

 

As it is said in an old Hindu Scripture “The desire for the objects of the senses falls away when once the Supreme is seen”; when once the eyes have rested on the wondrous perfection and beauty of a Master, when the radiance of His character has shone out into the dazzled eyes, but one longing is left - to reproduce His likeness, and to be in some small measure His image, His messenger, among men.

 

But there are subtler desires that may trip up the feet of the unwary traveller. There is the desire to see the results of one’s work. We work with all our heart and all our powers; we build our life into some project for the helping, the uplifting, of men. Can you, without a pang, see your project crumble in the dust, and the walls that you had built for shelter break down as ruins at your feet? If not, you are working for results, and not purely for the love of  humanity; for if one has built ill instead of well - though meaning well - the great Plan breaks the work into pieces, and it is good. But the material is not lost. Every force put into it, every aspiration it embodied, every effort made in order to build it, are garnered up as materials for the raising more wisely of a greater building, which shall be according to the Plan of the great Overseer of the universe. And so we learn to work, but not to demand payment in results for our labour, sure that what is good must last, and willing that what is evil shall be broken.

 

Sometimes the desire for psychic powers attacks the disciple. “Oh, I could be more useful if only I could see; I could help people so much more if only I could remember what I do when out of the body”. Who is the best judge, the disciple or the Master? Who knows best what is wanted, the pupil or the Teacher? If He sees you can help better by possessing them, He will open up the way and tell you how to build them. But sometimes the work is better done without them, the work of the special kind that He wants his disciple at that moment to fulfil. Leave to Him the time when those powers shall flower; they are the blossoms of the spiritual nature, and they will come to open maturity when the great Gardener sees the time is come for the blossoming.

 

Not only do we desire results; not only do we desire psychic powers; but still subtler  desires assail us - the desire to be looked up to, to be recognised as shining, the desire to speak and show our knowledge wherever we can. Let that go, the Master bids us, for silence is the mark of the Occultist. Speak when you have something to say that is true, helpful, kind, but otherwise speech is a snare and a trap. Half the harm in the world is done by idle speech. Not without knowledge did the Christ say: “For every idle word a man shall speak, he shall give account thereof in the day of judgment”. Not evil words, nor wicked words, but idle words, He warned the disciple against. And to know, to do, to dare, and to be silent, that is one of the marks of the Occultist. So these subtler desires must also be weeded out and thrown on the rubbish heap, till only one strong will shall remain, the will to serve and to serve along the lines laid down in the divine Plan. So is the desirelessness accomplished, which the Buddhist wisely calls the “preparation for action”.

 

Then come the six jewels I ran over to you last week - Control of the Mind, keeping the mind away from all that is evil and using it for all that is good. And that control of the mind is needed on the Path, for we must so shape our mind that it shall not be in any way shaken or disturbed by anything that the outer world knows as trouble: loss of friends, loss of fortune, evil speaking, slander, anything that causes trouble in the world. These, the Master says, do not matter. How far are most from recognis­ing that great truth. These are the fruits of past thoughts and desires and actions, the karma of the past working out in the action of the present. There is nothing in these to disturb you, but rather to encourage; for it shows that you are wearing out the evil karma of the past, and until it is outworn you are of little use in the Master’s work. You must so control the mind that you shall think no evil, that you shall keep bright and cheerful as well as calm. You have no right to be depressed; it spreads a fog around you, causing suffering to others; and it is your work to increase the happiness of the world, and not to add your own contribution to its misery. If you are depressed, the Master cannot use you to send His life through you to the helping of His brethren. Depression is like a dam built across the stream, preventing the waters from right flowing. And you must not build obstacles in the way of the Master’s life that flows through the disciple, and so hinder His blessing from cheering the hearts of men. Right Control of Thought and then of Action, doing as well as thinking the right, the kind, the loving.

 

Then you must build up that great virtue of Tolerance, which is so rare amongst us. You must study, the Master says, the religions of others in order that you may be able to help them as otherwise you cannot. And yet the judgment of the world on that is condemnatory and not approving. How often have I seen the criticism directed against myself: “Oh, Mrs. Besant talks like a Hindu in India, and like a Christian in England”. Of course Mrs. Besant does! How else should she talk? Talk Hinduism to Christians? But that would not help them. Talk Christianity to Hindus and Buddhists? But that would veil the great truths from their eyes. Our duty is to learn in order to help, and you can only reach the hearts of men by sympathy when you can speak from their standpoint instead of standing obstinately on your own. That is the great mark of one who is truly tolerant, that he can see a thing from the standpoint of another, and speak from that standpoint in order to help.

Then you must learn Endurance, because of those trials that I have spoken of that will come raining down upon you in order that your past karma may work itself out in brief space, that you may be ready to serve. Take trouble as an honour, not as a penalty; as the sign that the great Lords of Karma have heard your cry for swifter progress, and are giving you the bad karma of the past that you may exhaust it, and so are answering your cry. Then you may endure cheerfully, and not with a face of un­happiness and discontent; as it is said of old that a martyr smiled in the fire, regarding it as a chariot of flame that took him to his Lord.

 

Then you must learn One-pointedness, or Balance, as the Hindu and Buddhist call it.  One-pointedness in the Master’s work, such balance that nothing can turn you aside from it. As the needle points to the Pole and returns if forcibly dragged away, so must your will point unswervingly to that goal of the divine Will for human perfection, that you are endeavouring to reach.

 

The last of the six jewels is Faith or Con­fidence, confidence in your Teacher and confidence in yourself. But, says the Master, perhaps the man will answer: “Trust in my­self? I know myself too well to trust it”. No, is His answer, you do not know your Self; you only know the outer husk that hides it, for in the Self is strength unconquerable, that never can be frustrated or destroyed. And so the six jewels of the mind are gradually cut into shape, to be cut more perfectly in later years, but at least enough that they may be recognised in the character.

 

And then, ah, then, remains the last of the great Qualifications, the hardest of all, the one most likely to arouse opposition in the mind of many. The Hindu and the Buddhist call it Desire for Liberation; the Master calls it Union with the Supreme; and because the Supreme is Love, He brings it down to Love lived out among men. And as He deals with that great virtue of love, love which is the fulfilling of the law, He brands three vices as crimes against love, that must be utterly thrown aside by the disciple. The first is gossip, the second cruelty, and the third superstition. These, He says, are the worst crimes against love. And then He goes on to explain how it is so. He takes up gossip first, and points out how, in thinking evil of another, you are committing a threefold injury on man; first, on the neighbourhood in which you live, which you fill with evil thoughts instead of good thoughts, and so, He says pathetically, you increase the sorrow of the world. Then the evil thought about the fault of another, for if that fault be in the man your evil thought makes it stronger, and harder for the man to overcome; your thought makes the evil in him greater every time that in thought you ascribe that fault to him, and you are thus making your brother’s path more difficult, making his struggle harder; perhaps your evil thought will be the last determining push which makes him fall, where otherwise he might have stood upright. If the thought be false and not true, even then in him you may plant an evil which as yet does not exist in his character. Hence the wickedness of thinking evil, let alone of talking it, for where an evil story is passed on to another, there the same cycle of evil is trodden by the one who was spoken to, and so you become a fountain of evil, careless as the words have been.

 

Cruelty He brands as another great crime against love, and He gives certain forms of it, so that the disciple may realise what he must avoid. Religious cruelty shone out certainly in days gone by in the murders and the tortures of the Inquisition; but the same spirit shows itself now in all harsh religious controversy, and in bitter words directed against those who are trying to think rightly, but apart from the thought of their fellows. Is it not the fact that the partial but lamentable withdrawal of our much-reverenced friend, Mr Campbell, from so much of his work is due to the suffering inflicted on him by his ministerial brethren in the early days of his struggle for the right to speak the truth he knew? For the spirit of religious cruelty is not dead, although it no longer speaks in fire or in manacle.

 

And then He brands as another form of cruelty, vivisection. On vivisection Occultism speaks with a single voice, no matter what may be said in the name of science, no matter what Commissions may sit thereon and express their views; for cruelty is to do needless hurt to living things. The very Report issued by those pledged in defence of it admits that much of the cruelty has been useless, fal­lacious in its results, even while they say that where cruelty is not inflicted experiments may go on.

 

After the Inquisition and religious bigotry, after vivisection, a third great class He speaks of are those teachers who are cruel to the children that fall into their hands. Teaching is one of the noblest professions into which a man can go, but it offers also opportunities of wrong into which too many fall; the use of corporal chas­tisement, where a big, strong man ill-uses a weak and helpless child, that is branded by a Master of Compassion as one of the forms of cruelty that bar the way.

 

And the fourth class He mentions, I fear will have a difficulty in finding acceptance here­ - sport, where living creatures are sacrificed. Granted it is customary, that social opinion does not condemn it, that a man may slay thousands of living birds and not be called a butcher but merely a good sportsman, none the less that cruelty of sport is regarded as an obstacle for those who would tread the Path. And the Master points out that thoughtless cruelty, brings about its work in misery and suffering as much as deliberate cruelty, which is comparatively rare. He points out that the law of Karma does not forget, although man may fail to remember, and inevitably every pain inflicted on a sentient creature brings the reaction of pain on the one who inflicted it.

And then He marks superstition as the last of the crimes against love that He taught his young disciple must be utterly avoided.

 

But there was one point in connection with cruelty that although I left it out for a moment I must go back to, as it bears so much on the lives of you who are wealthier than those who work for you. He pointed out as cruelty - this has most bearing on India - the not paying of wage where wage had been earned. Though you will very seldom find it here, where the pay-day has become practically obligatory in all big industrial undertakings, Indian teachers have always spoken of it. The Prophet Muhammad said: “Pay your labourer before the sweat on his body is dry”. The suffering wrought by that thoughtlessness is bitter and far-reaching. But a very common fault in the West, which comes under the same condem­nation, is the leaving of bills unpaid for things by which others have to earn a livelihood. The  women who labour with their needle, the men who are employed for men’s clothing - these  are sometimes driven well-nigh to starvation, because people of high rank, in great social  position, forget the suffering they are inflicting, and the trouble they cause by the long taking  of credit. That is one of the faults of society that the would-be disciple must turn aside from. Sometimes it spells bankruptcy to the trader, as well as starvation to those he employs.

 

The last, I said, was Superstition. The Master speaks of two forms specially, one  which still prevails, though much more limited than before, in the shape of animal sacrifice  offered in some of the Indian temples - mostly among the very poor and uneducated in the  villages more than in the towns. But there are a few temples still left, I am ashamed to say, where educated and thoughtful people offer up the blood of animals to the divine Forms they worship. And the Master speaks of that, and you will all join Him in the condemnation. But your missionaries will never persuade the Indians who still use animal sacrifice - a minority as they are - that animal sacrifice is evil, as long as far more animals are sacrificed to the human palate than are ever sacrificed in the temples. That also is marked as superstition by the Master, the cruel superstition, He says, that man needs flesh for food. And it is a superstition, as those know who have resolutely faced it, and have learned that health and not disease is the result of following the law of love. If you think of that sometimes as superstition, it may help you to put it aside. And at least remember that in sending out preachers of your faith to India, they will never move the Indian heart where the kid offered to Durga is blamed, and the kid sacrificed to the sahab and the memsahab in the bungalow is thought to be harmless; for they are a logical people, and they say: “If we may not offer to God, why should we offer to man? If the animal’s life is precious in the sight of God, as you tell us, why do you take it away to put it on your own tables, instead of on the altar of the God?”

And so this great Teacher has traced out for us the (qualifications demanded for passing through the first portal of Initiation, for that firth of the Christ in the human Spirit, which is the passing of that doorway. I have run over, roughly and inadequately I know, the wonderful teaching which comes from Him to illuminate us, but none the less you can see it is an exacting demand, none the less you will see how you must shake yourself free from many prejudices, customs, thoughtless ways of life, if you would find the Master and be reckoned by Him among His disciples.

 

May you be able to overclimb the obstacles custom, tradition, thoughtlessness, and habit have built up; may even such poor words as mine win you to the realisation that there is no joy in life like the joy of discipleship, no so-­called sacrifice that can be made which is not as the dross cast into the fire where gold comes out instead; oh! that in the hearts of even a  few of you - one here and there scattered through this vast audience - the feeble words may light the eternal flame, and the passing movement caused by speech may grow into resolute will  and a determined endeavour. Oh, then for you, too, in the near future there awaits the Finding of the Master, for you also who seek shall find; if you knock with the hammer of these Qualifi­cations, surely the door shall swing open before you, that you may find Him, as I have been blessed enough to find Him, that you may know that service which is perfect freedom, that joy which is in the presence of the Master. That is the hope with which I would leave you today, that the aspiration that I fain would syllable for you. And let not, I pray, any imperfection in the speaker, any weakness in the disciple, dim in any way your view of that which shines with undying lustre, perfect with superhuman beauty - the figure of the Master whom you may find if you will, so that you, too, shall say: “Having sought, I found”.

 

 

 

NEXT CHAPTER 

THE CHRIST-LIFE