after cloth is removed, the light seems to grow brighter and stronger, and yet it has changed not, the change being in the removal of the confining and bedimming coverings.  We do not expect to make you realize the “I” in all its fullness—­that is far beyond the highest known to man of to-day—­but we do hope to bring you to a realization of the highest conception of the “I,” possible to each of you in your present stage of unfoldment, and in the process we expect to cause to drop from you some of the confining sheaths that you have about outgrown.  The sheaths are ready for dropping, and all that is required is the touch of a friendly hand to cause them to fall fluttering from you.  We wish to bring you to the fullest possible (to you) realization of the “I,” in order to make an Individual of you—­in order that you may understand, and have courage to take up the tools and instruments lying at your hand, and do the work before you.

And now, back to the Mental Drill.  After you have satisfied yourself that about everything that you are capable of thinking about is a “not I” thing—­a tool and instrument for your use—­you will ask, “And now, what is there left that should not be thrown in the “not I” collection.”  To this question we answer “THE ‘I’ ITSELF.”  And when you demand a proof we say, “Try to set aside the ‘I’ for consideration!” You may try from now until the passing away of infinities of infinities, and you will never be able to set aside the real “I” for consideration.  You may think you can, but a little reflection will show you that you are merely setting aside some of your mental qualities or faculties.  And in this process what is the “I” doing?  Simply setting aside and considering things.  Can you not see that the “I” cannot be both the considerer and the thing considered—­the examiner and the thing examined?  Can the sun shine upon itself by its own light?  You may consider the “I” of some other person, but it is your “I” that is considering.  But you cannot, as an “I,” stand aside and see yourself as an “I.”  Then what evidence have we that there is an “I” to us?  This:  that you are always conscious of being the considerer and examiner, instead of the considered and examined thing—­and then, you have the evidence of your consciousness.  And what report does this consciousness give us?  Simply this, and nothing more:  “I AM.”  That is all that the “I” is conscious of, regarding its true self:  “I AM,” but that consciousness is worth all the rest, for the rest is but “not I” tools that the “I” may reach out and use.

And so at the final analysis, you will find that there is something that refuses to be set aside and examined by the “I.”  And that something is the “I” itself—­that “I” eternal, unchangeable—­that drop of the Great Spirit Ocean—­that spark from the Sacred Flame.

Just as you find it impossible to imagine the “I” as dead, so will you find it impossible to set aside the “I” for consideration—­all that comes to you is the testimony:  “I AM.”