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CHAPTER XVI.— The Path Proper · Invisible Helpers

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  Chapter sixteen of Invisible Helpers. This is a Liberaryvox recording. All Liberaryvox recordings
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  are in the public domain. For more information or to volunteer, please visit
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  libriyvox dot org. Read by KVHC. Invisible Helpers by C. W.
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  Lead Beta, Chapter sixteen The Path proper. It is in the four stages
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  of this division of the path that the ten samyojan or fetters, which bind
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  mind to the circle of rebirth and hold them back from Navana, must be
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  cast off. And here comes the difference between this period of pledged discipleship and
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  the previous probation. No partial success in getting rid of these fetters is sufficient.
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  Now before a candidate can pass from one of these steps to the next,
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  he must be entirely free from certain of these clubs. And when they
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  are enumerated, it will be seen how far reaching this requirement is, and
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  there will be little course to wonder at the statement made in the Sacred Books
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  that seven incarnations are sometimes required to pass through this division of the path.
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  Each of these four steps or stages is again divided into four, for each
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  has one it's muggle or way, during which the student is striving to cast
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  off the fetters. Two is pallor result of fruit, when he finds the
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  results of his actions in doing so, showing themselves more and more. Three
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  is bavaga or consummation, the period when the results, having culminated, he
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  is able to fulfill satisfactorily the work belonging to the step on which he now
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  family stands. And four is quatabu, meaning as before the time when he
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  arrives at a fifth stage to receive the next initiation. The first stage is
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  one sotapati or sohan. The people who has attained this level is spoken of
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  as a sowani or sotapana, he who has entered the stream, because from
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  this period, though he may linger, though he may succumb to more refined
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  temptations and turn aside from his course for a long time, he can no
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  longer fall back altogether from spirituality and become a mere world thing. He has
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  entered upon the stream of definite higher human evolution, upon which all humanity must
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  enter by the middle of the next round, unless they are to be left
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  behind as temporary failures by the great life wave to wait for further progress until
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  the next chain of worlds. The people who is able to take this initiation
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  has therefore will already outstrip the majority of humanity to the extent of an entire
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  round of all our seven planets, and in doing Sore has definitely succurred himself
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  against the possibility of falling out of the stream in the fifth round. He
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  is consequently sometimes spoken of as the saved or the safe one. It is
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  from a misunderstanding of this idea that there arises the curious theory of salvation promulgulated
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  by a certain section of the Christian community. The Ionean salvation of which some
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  of its documents speak, is not and has been blasphemously supposed by the ignorant
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  from eternal torture, but simply from wasting the rest of its ion or dispensation
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  by falling out of its line of progress. This is also the meaning,
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  naturally, of the celebrated clause of the Athanasian Creed. Whoever will be saved
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  before all things, it is necessary that he hold the Catholic faith. The
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  fects which he must cast off before he can pass into the next stage are
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  one sakayaditi, the collusion of self to vichiki chaca, doubt, or uncertainty
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  three silibata paramasa superstition. The first of these is the I M. Eye
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  consciousness, which, as connected with the personality, is nothing but an illusion
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  and must be got rid of at the very first step of the real upward
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  path. But to cast off this fetter completely means even more than this,
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  for it involves the realization of the fact that individuality also is, in its
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  very truth, one with the ore that it can therefore never have any interest
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  opposed to those of its brethren, and that it is most truly progressing when
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  it most assists the progress of others. For the very sign and seal of
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  the attainment of the Sutter Patty level is the first entrance of the pupil into
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  the plane next above the mental, that which we usually call the buddick.
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  It may be ney it will be the merest touch of the lowest subplane of
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  that stupendously exalted condition that the pupil can experience as yet even with his master's
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  help. But even that touch is something that can never be forgotten, something
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  that opens a new world before him and entirely revolutionizes his feelings and conceptions.
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  Then, for the first time, by means of the extended consciousness of that
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  plane. He truly realizes the underlying unity of all, not as an intellectual
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  conception merely, but as a definite fact that is patent to his opened eyes.
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  Then first he really knows something of the world in which he lives.
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  Then first he gets some slight glimpse what the love and compassion of the great
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  masters must be. As to the second letter, a word of caution is
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  necessary. We who have been trained in European habits of thought, are unhappily
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  so familiar with the idea that a blind, unreasoning adhesion to certain dogmas may
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  be claimed from a disciple that, on hearing that occultism considers doubt as an
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  obstacle to progress, we are likely to suppose that it also requires the same
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  unquestioning faith from his followers as modern superstitions do. No idea could be more
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  entirely false. It is true that doubt, or rather uncertainty on certain questions,
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  is a bart of spiritual progress. But the antidote to that doubt is
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  not blind faith, which is itself considered as a fetter, as will presently
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  be seen, but the certainty of conviction founded on individual experiment or mathematical reasoning.
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  While the child out the accuracy of the multiplication table, he would hardly
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  acquire proficiency in the higher mathematics, But his doubts could be satisfactorily cleared up
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  only by his attaining a comprehension founded on reasoning or experiment, that the statements
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  contained in the table are true. He believes that twice two or four,
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  not merely because he has been told so, but because it has become to
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  him a self evident fact. And this is exactly the method and the only
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  method of resolving doubt known to alcoholism. Ricci Hichacha has been defined as that
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  of the doctrines of car Man reincarnation and of the efficacy of the method of
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  attaining the has good by this path of holiness, and the casting offer of
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  this samijan is the arriving at absolute certainty, based either upon personal first hand
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  knowledge or upon reasoning that the occult teaching upon these points is true. The
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  third fetter to be got rid of comprehensive of all kinds of unreasoning or mistaken
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  belief, all dependence on the efficacy of outrog rights and ceremonies. To provide
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  the heart, he who would cast it off. Fro must learn to depend
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  upon himself alone, not upon others nor upon the outer husk of any religion.
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  The first three fetters are in a series, the difference between individuality and
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  personality being fully realized, it is then possible to some extent to appreciate the
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  actual course of reincarnation, and so as to dispel all doubt on that head.
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  This done, the knowledge of the spiritual permanence of the true ego gives
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  rise to the reliance on one's own spiritual strength, and so dispels superstition.
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  Two sakadagami. The pupil has entered upon this second stage is spoken of as
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  a tsakada gamin, the man who returns but one, signifying that a man
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  who has reached this level should need but one more incarnation will full attaining a
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  rahatcha. At this step, no additional fetters are cast off, but the
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  pupil is occupied in reducing to a minimum those which still enchain him. It
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  is, however, usually a period of considerable psychic and intellectual advancement. If
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  what are commonly called psychic faculties have not been previously acquired, they must be
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  developed at the days as without them, it would be impossible to assimilate the
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  knowledge which must now be given, or to do the high work for humanity
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  in which the pupil is now privileged to assist. He must have the astral
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  consciousness at this command during his physical waking life and during sleep, the heaven
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  world will be opened before him. For the consciousness of a man when away
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  from his physical body, is always one stage higher than it is while he
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  is still burdened with the house of flesh three anagami the unegarment. He who
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  does not return is so called because having reached this stage, he ought to
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  be able to attain the next one. In the life he is then living,
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  he enjoys, while moving through the round of his daily work all the
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  splendid possibilities of progress given by the full possession of the pleistles faculties of the
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  heaven world. And when he leaves his physical vehicle at night, he enters
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  once more into the wonderfully widened consciousness that belongs to the body. In this
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  step he finally gets rid of any lingering remaining of the two fetters of four
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  commaraga attachment to the enjoyment or sensation to provide by earthly love, and five
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  pattiga all possibility of anger or hatred. The student, who has cast off
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  these fetters can no longer be swayed by the influence of his senses, either
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  in the direction of love or hatred, and is free from either attachment or
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  to the impatience of physical plain conditions. Again, we must guard against a
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  possible misconception, one with which we frequently meet. The purest and noblest human
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  love never dies away, is never in any way diminished by occult training.
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  On the contrary, it is increased and widened until it embraces all with the
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  same favor which at first was lavished on one or two. But the student
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  does in time rise above all considerations connected with the mere personality of those around
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  him, and so is free from all the injustice and partiality which ordinary love
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  so often brings in its train. Nor should it for a moment be supposed
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  that in gaining this wide affection for all, he loses the special love for
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  his closer friends. The unusually perfect link between Anadda and the Buddha, as
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  between es John and Jesus, is on record to prove that, on the
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  contrary, this enormously intensifies and the tie between the Master and his pupils is
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  stronger than any earthly bond, and not merely between personalities. Therefore, it
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  is strong and permanent, without fear of diminution or fluctuation, For it is
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  that perfect love which castes out fear for a rahat, the venerable, the
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  perfect. On attaining this level, the aspirin constantly enjoys the consciousness of the
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  Buddhic plane and is able to use its powers and faculties while still in the
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  physical body. And when he leaves that body in sleep or trance, he
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  passes at once into the unutterable glory of the Nirvanic plane. In this stage,
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  the occultists must cast off the large remnants of the five remaining fetters,
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  which are six rueparaga desire for beauty or form, or for physical existence in
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  a form, even including that in the heaven world. Seven are ruparaga desire
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  for formless life, eight minor pride, nine dhachatcha agitation or irritability, ten
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  avija ignorance. On this way we remark that the casting off for the rueparaga
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  involves not only getting rid of the desire for earthly life, however, grand
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  or noble, that life may be an astro or devi channic life, however
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  glorious, but also of all liability to be unduly influenced or repelled by the
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  external beauty or ugliness of a any personal thing. Our paraga desire for life,
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  either in the highest and formless planes of the heaven world or in still
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  more exalted but plane would be merely a higher and less central form of selfishness,
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  and must be cast off just as much as the lower would. Her
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  chatterer really means liability to be disturbed in mind, and a man who has
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  finally cast off this fetter would be absolutely unruffled by anything whatever that might happen
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  to him, perfectly impervious to any kind of attack upon his dignified serenity.
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  The getting rid of ignorance, of course, implies the acquisition of perfect knowledge
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  practical obniscience. As regard our planetary chain, When all the fetters are finally
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  cast off, the advancing eagle reaches the fifth stage, the stage of four
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  adept chip, and becomes five Aseeca, the one who has no more to
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  learn. Again, as regards our planetary chain, it is quite impossible for
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  us to realize at our present level. What this attainment means. All the
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  splendor of the navonic plane lies open before the waking eyes of the adept,
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  while when he chooses to leave his body, he has the power to enter
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  upon something high, though a plane, which to us is the merest name.
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  As Professor Rice Davids explains, he is now free from all sin.
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  He sees and values all things in his life at their true value, all
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  evil being rooted from his mind. He experiences only righteous desires for himself in
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  tender pity, and regard an exalted love for others, to show how little
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  he has lost the sentiment of love we read in the meta Suitor of the
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  state of mind of one who stands at this level, as a mother loves,
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  who, even at the risk of her own life, protects her only
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  son. Such love, Let there be towards all things that good will,
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  without measure, prevail in the whole world above below around, unstinted, unmixed
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  with any feelings of differing or opposing interest. When a man remains steadfastly in
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  the state of mind all the while, whether he be standing or walking,
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  sitting or lying down, then has come to pass the saying which is written
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  even in this life has holiness been found. End of chapter sixteen, read
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  by k aphc.