2. Parikamma (preparation for action)--the stage in which the candidate learns to do the right merely because it is right, without considering his own gain or loss either in this world or the future, and acquires, as the Eastern books put it, perfect indifference to the enjoyment of the fruit of his own actions. This indifference is the natural result of the previous step; for when the neophyte has once grasped the unreal and impermanent character of all earthly rewards, he ceases to crave for them; when once the radiance of the real has shone upon the soul, nothing below that can any longer be an object of desire. This higher indifference is called by the Hindus Vairâgya. 3. Upachâro (attention or conduct)--the stage in which what are called “the six qualifications” (the Shatsampatti of the Hindus) must be acquired. These are called in Pâli: (_a_) Samo (quietude)--that purity and calmness of thought which comes from perfect control of the mind--a qualification exceedingly difficult of attainment, and yet most necessary, for unless the mind moves only in obedience to the guidance of the will it cannot be a perfect instrument for the Master’s work in the future. This qualification is a very comprehensive one, and includes within itself both the self-control and the calmness which were described in chapter xiv. as necessary for astral work. (_b_) Damo (subjugation)--a similar mastery over, and therefore purity in, one’s actions and words--a quality which again follows necessarily from its predecessor. (_c_) Uparati (cessation)--explained as cessation from bigotry or from belief in the necessity of any act or ceremony prescribed by a particular religion--so leading the aspirant to independence of thought and to a wide and generous tolerance. (_d_) Titikkhâ (endurance or forbearance)--by which is meant the readiness to bear with cheerfulness whatever one’s karma may bring upon one, and to part with anything and everything worldly whenever it may be necessary. It also includes the idea of complete absence of resentment for wrong, the man knowing that those who do him wrong are but the instruments of his own karma. (_e_) Samâdhâna (intentness)--one-pointedness involving the incapability of being turned aside from one’s path by temptation. This corresponds very closely with the single-mindness spoken of in the previous chapter. (_f_) Saddhâ (faith)--confidence in one’s Master and oneself: confidence, that is, that the Master is a competent teacher, and that, however diffident the pupil may feel as to his own powers, he has yet within him that divine spark which when fanned into a flame will one day enable him to achieve even as his Master has done. 4. Anuloma (direct order or succession, signifying that its attainment follows as a natural consequence from the other three)--the stage in which is acquired that intense desire for liberation from earthly life, and for union with the highest, which is called by the Hindus Mumukshatva.