Yoga Sutras of Patanjali Chapter One Sutras 11-20

The right understanding and the realization of the real nature of these five categories of mental states, is gained by

1) right exertion, and

2) the simultaneous, effortless and wise avoidance of the distracting influences. The latter includes the non-arousal of cravings and attractions that compound one ' s confusion, and the steady perception in the inner Light that the mistaking of the mental states for the undivided intelligence, is both the cause and the effect of the clouding of the Light. Such perception is sufficiently strong and wise to know that the intelligence is forever uncolored by ignorant waywardness.

Any steady and continuous or persistent and vigilant endeavor to stand firm in the understanding of the truth of the indivisibility of cosmic intelligence is known as spiritual practice (right exertion).

But, when is one said to be well grounded in practice?

When this spontaneous awareness or cosmic consciousness continues without interruption, for a long time, and one is devoted to it with all one' s being, in all sincerity and earnestness .

How does one avoid distracting influences, without being distracted by such effort?

When the consciousness functions in a masterly way so that the compulsive and over-powering craving for objects seen or heard of, is skillfully (that is, without suppression or expression, inhibition or indulgence) turned upon itself - there arises an intense and consuming quest in quest of the what, how and where of the craving itself: that is known as uncoloredness or dispassion.

Whereas in the earlier stages of yoga practice this "turning craving upon itself" may be (i) blind suppression, or (ii) an act of self-sacrifice with a reward in view, or (iii) at best an active expression of unquestioning faith in accepted authority - the spiritual quest transcends such qualified self-discipline, then THAT which is "beyond" the conditioned and therefore fragmented inner personality is directly seen to be free of all craving.

The realization of the unconditioned being is at times associated with logical reasoning or examination, deep a-rational inquiry, an experience of bliss or of pure I-am-ness. Yet even at those times there is consciousness of the subject-object relationship, and knowledge of the physiological and psychological states, experiences and deeds.

Different from this is the practice that is based on cessation of all effort even at meditating: this practice leads spontaneously to tranquility. In that, only the impressions or memories remain: of such impressions is the "me" constituted.

When such impressions remain, one retains the possibility (and the cause) of birth again, even after being freed from the present body and after becoming integrated with one ' s own or the cosmic nature. For, such impressions or memories nurture and perpetuate the awareness of continued personal existence.

In the case of others, when such spontaneous realization of the unconditioned does not happen, such realization is preceded by and proceeds from faith or one-pointed devotion, great energy and use of will-power, constant remembrance of teachings and one ' s own experience, the practice of samadhi (the state of inner harmony), and a knowledge or discernment of such harmony - all of which lead one gradually on to that state of yoga.