There can arise an odd phenomenon that has been referred to by one of my teachers as “Twelfth Path,” though this phrase is not in common usage. It is, however, a common phenomenon in those who have attained at least stream entry and is probably the most important concept in this book for those working on the higher paths, particularly beyond second path. Twelfth Path is making a joke about the fact that there are at most four stages of enlightenment in the Theravada map and five or ten in the Tibetan maps. However, it can easily seem that more than ten brand-new and full-blown cycles of insight have been completed and yet there is still much more to go.

I have come to the conclusion that fear, anxiety, confusion, indecision and even certainty about these issues are clear markers of what needs to be investigated, i.e. those things themselves. In this way, these aspects of suffering have become trusted friends, clear signposts and red flags, as well as aspects of the goal, which is the path in the end. The more we realize that those very processes are it, those very sensations are it, the closer reality is to understanding itself. The closer reality is to understanding itself, the less fundamental suffering there is.

I have also come to the conclusion that the best reason to take these detailed maps to this extreme is that eventually they become way too ridiculous and cumbersome. Thus, eventually they can be laughed at and yet make their few useful points also, while leaving us with no option but to be with reality, one aspect of which is the sensations that make up thoughts about maps. We can learn to laugh at ourselves and our deep-seated but futile desire to simplify fresh patterns of sensations and solidify them into a sense of an attainment that “we” have.

On the darker side, when we are unable to do this, unable to laugh at our deluded attempts to fix or freeze a sense of what some illusory “we” has done or attained, the phenomena of Twelfth Path and the complexity of the territory between paths can cause considerable doubt, pain, frustration and cynicism, the flip side of which is grandiosity. The more afraid we are of not making progress, the worse these sorts of feelings can become. The more we compare our practice to the misunderstood sensations that make up the sense of “others,” the more needless suffering arises. These sensation patterns must be investigated clearly and seen as they really are, as always.

When a Bodhisattva (falsely) reveals form, perception, feeling, will,
Or thought as impermanent (claiming that they are destroyed), -
In the counterfeit (perfection of wisdom) he courses, considering not wisely;
Because the learned never effect the destruction of a dharma.

Wherein of form, of feeling, or perception,
Or consciousness, or will there is no apprehension:
By the method of emptiness and non-production (he) cognizes all dharmas.
This is the practice of wisdom, the foremost perfection.

Fear, anxiety, confusion or even certainty about paths/maps and progression are aspects of suffering that are actually helpful markers/clear signposts/red flags that guide investigation and can become trusted friends. They are actually what needs to be investigated.

Also, those points, especially about making progress, are not at all confined to post stream entry.