As to the second letter, a word of caution is necessary. We who have been trained in European habits of thought are unhappily so familiar with the idea that a blind unreasoning adhesion to certain dogmas may be claimed from a disciple, that on hearing that occultism considers _doubt_ as an obstacle to progress, we are likely to suppose that it also requires the same unquestioning faith from its followers as modern superstitions do. No idea could be more entirely false. It is true that doubt (or rather uncertainty) on certain questions is a bar to spiritual progress, but the antidote to that doubt is not blind faith (which is itself considered as a fetter, as will presently be seen) but the certainty of conviction founded on individual experiment or mathematical reasoning. While a child doubted the accuracy of the multiplication table he would hardly acquire proficiency in the higher mathematics; but his doubts could be satisfactorily cleared up only by his attaining a comprehension, founded on reasoning or experiment, that the statements contained in the table are true. He believes that twice two are four, not merely because he has been told so, but because it has become to him a self-evident fact. And this is exactly the method, and the only method, of resolving doubt known to occultism. Vichikichchhâ has been defined as doubt of the doctrines of karma and reincarnation, and of the efficacy of the method of attaining the highest good by this path of holiness; and the casting off of this Saṃyojana is the arriving at absolute certainty, based either upon personal first-hand knowledge or upon reason, that the occult teaching upon these points is true. The third fetter to be got rid of comprehends all kinds of unreasoning or mistaken belief, all dependence on the efficacy of outward rites and ceremonies to purify the heart. He who would cast it off must learn to depend upon himself alone, not upon others, nor upon the outer husk of any religion. The first three fetters are in a coherent series. The difference between individuality and personality being fully realized, it is then possible to some extent to appreciate the actual course of reincarnation, and so as to dispel all doubt on that head. This done, the knowledge of the spiritual permanence of the true ego gives rise to reliance on one’s own spiritual strength, and so dispels superstition. II. Sakadâgâmî. The pupil who has entered upon this second stage is spoken of as a Sakridâgâmin--“the man who returns but once”--signifying that a man who has reached this level should need but one more incarnation before attaining arahatship. At this step no additional fetters are cast off, but the pupil is occupied in reducing to a minimum those which still enchain him. It is, however, usually a period of considerable psychic and intellectual advancement.