If what are commonly called psychic faculties have not been previously acquired, they must be developed at this stage, as without them it would be impossible to assimilate the knowledge which must now be given, or to do the higher work for humanity in which the pupil is now privileged to assist. He must have the astral consciousness at his command during his physical waking life, and during sleep the heaven-world will be open before him--for the consciousness of a man when away from his physical body is always one stage higher than it is while he is still burdened with the house of flesh. III. Anâgâmî. The Anâgâmin (he who does not return) is so called because, having reached this stage, he ought to be able to attain the next one in the life he is then living. He enjoys, while moving through the round of his daily work, all the splendid possibilities of progress given by the full possession of the priceless faculties of the heaven-world, and when he leaves his physical vehicle at night he enters once more into the wonderfully-widened consciousness that belongs to the buddhi. In this step he finally gets rid of any lingering remains of the two fetters of 4. Kâmarâga--attachment to the enjoyment of sensation, typified by earthly love, and 5. Patigha--all possibility of anger or hatred. The student who has cast off these fetters can no longer be swayed by the influence of his senses either in the direction of love or hatred, and is free from either attachment to or impatience of physical plane conditions. Here again we must guard against a possible misconception--one with which we frequently meet. The purest and noblest human love _never_ dies away--is _never_ in any way diminished by occult training; on the contrary, it is increased and widened until it embraces all with the same fervor which at first was lavished on one or two. But the student does in time rise above all considerations connected with the mere _personality_ of those around him, and so is free from all the injustice and partiality which ordinary love so often brings in its train. Nor should it for a moment be supposed that in gaining this wide affection for all he loses the especial love for his closer friends. The unusually perfect link between Ânanda and the Buddha, as between S. John and Jesus, is on record to prove that on the contrary this is enormously intensified; and the tie between a Master and his pupils is stronger far than any earthly bond. For the affection which flourishes upon the path of holiness is an affection between egos, and not merely between personalities; therefore it is strong and permanent, without fear of diminution or fluctuation, for it is that “perfect love which casteth out fear.”