Everyone wants to gain perfect joy and
peace. We are all fellow travelers on
the same path. Even if a common man is
convinced of the aim of life, and also
finds at his disposal means to realize
that aim, he cannot derive any advantage
if he is indolent, lax, and does not
practice. The first concern of man,
therefore, is to give up indolence and
carelessness. Without practice we remain
imperfect. Practice alone is required
of us.

Swami Rama
Book of Wisdom

Yoga Sutra 1.20: Five Efforts and Commitments
http://www.swamij.com/yoga-sutras/yoga-sutras-11922.htm#1.20

Yoga Sutras describes five core attitudes and goals to cultivate:

Shraddha: Developing the faith that you are going in the right
direction
Virya: Committing the energy to go there
Smriti: Cultivating memory and mindfulness
Samadhi: Seeking the states of samadhi
Prajna: Pursuing the higher wisdom

1.20 Others follow a five-fold systematic path of 1) faithful
certainty in the path, 2) directing energy towards the practices, 3)
repeated memory of the path and the process of stilling the mind, 4)
training in deep concentration, and 5) the pursuit of real knowledge,
by which the higher samadhi (asamprajnata samadhi) is attained.

Who is the witness?
http://www.swamij.com/who-is-witness.htm

To the Yogi, meditation starts with,
but then goes beyond mere objects,
so as to explore and go beyond the
sensing instruments, to then examine
and set aside the mind itself, so as
to dwell in the pure consciousness
that is the recipient and witness
of all of this. Ultimately, the
question of Self-realization comes
down to the single question,
"Who is doing the experiencing?"

Meditate... Meditate... Meditate...

In loving service,

Swami J

Yoga Sutras 1.21-1.22: Levels of Practice
http://www.swamij.com/yoga-sutras/yoga-sutras-11922.htm#1.21

In sutras 1.21 and 1.22, nine levels of practice and commitment are
described, along with three further divisions for those doing intense
practice. From those, you choose one of nine levels of practice and
commitment for yourself. Everybody can progress and can have direct
experience, and it is very useful to be aware where you are in your
practices; great freedom can come from that awareness.

1.21 Those who pursue their practices with intensity of feeling,
vigor, and firm conviction achieve concentration and the fruits
thereof more quickly, compared to those of medium or lesser intensity.

1.22 Because the methods may be applied in slow, medium, or speedy
ways, even among those who have such commitment and conviction, there
are differences in the rate of progress, resulting in nine grades of
practice.

Two men meet on the street.
One asks the other: "Hi, how are you?"
The other one replies: "I'm fine, thanks."
"And how's your son? Is he still unemployed?"
"Yes, he is. But he is meditating now."
"Meditating? What's that?"
"I don't know. But it's better than sitting around and doing nothing!"

The world has nothing to offer you
as far as enlightenment is concerned.
But if you learn to arrange the world
around you, the world will not create
barriers and obstacles for you.

Swami Rama
Conscious Living:
A Guidebook for Spiritual Transformation

Yoga Sutras 1.23-1.29: Contemplation on OM Mantra
http://www.swamij.com/yoga-sutras/yoga-sutras-12329.htm

Remembering the sound vibration of AUM (or OM), along with a deep
feeling for the meaning of what it represents (1.28), brings both the
realization of the individual Self and the removal of obstacles that
normally block that realization (1.29). In a sense, this practice is
like a short cut, in that it goes directly to the heart of the
process.

1.23 From a special process of devotion and letting go into the
creative source from which we emerged (ishvara pranidhana), the
coming of samadhi is imminent.

1.24 That creative source (ishvara) is a particular consciousness
(purusha) that is unaffected by colorings (kleshas), actions
(karmas), or results of those actions that happen when latent
impressions stir and cause those actions.

1.25 In that pure consciousness (ishvara) the seed of omniscience has
reached its highest development and cannot be exceeded.

1.26 From that consciousness (ishvara) the ancient-most teachers were
taught, since it is not limited by the constraint of time.

1.27 The sacred word designating this creative source is the sound
OM, called pranava.

1.28 This sound is remembered with deep feeling for the meaning of
what it represents.

1.29 From that remembering comes the realization of the individual
Self and the removal of obstacles.

Out of ignorance, a person considers himself
to be the owner of worldly objects. He gets
attached to the objects and suffers as a
result of loss and gain. Attachment signifies
an act in which ego claims to be the owner
of the object that it possesses, whereas
love for the object indicates the surrender
of the ego to the higher Force, to whom all
the objects of the world belong. Thus,
attachment is the source of bondage, whereas
love is the source of liberation.

Swami Rama
A Call to Humanity

Yoga Sutras 1.30-1.32: Obstacles and solutions
http://www.swamij.com/yoga-sutras/yoga-sutras-13032.htm
(for further descriptions)

There are a number of predictable obstacles (1.30) that arise on the
inner journey, along with several consequences (1.31) that grow out
of them. While these can be a challenge, there is a certain comfort
in knowing that they are a natural, predictable part of the process.

The good news is that there is a single, underlying principle that is
the antidote for these obstacles and their consequences, and that is
the one-pointedness of mind (1.32).

1.30 Nine kinds of distractions come that are obstacles naturally
encountered on the path, and are physical illness, tendency of the
mind to not work efficiently, doubt or indecision, lack of attention
to pursuing the means of samadhi, laziness in mind and body, failure
to regulate the desire for worldly objects, incorrect assumptions or
thinking, failing to attain stages of the practice, and instability
in maintaining a level of practice once attained.

1.31 From these obstacles, there are four other consequences that
also arise, and these are: 1) mental or physical pain, 2) sadness or
dejection, 3) restlessness, shakiness, or anxiety, and 4)
irregularities in the exhalation and inhalation of breath.

1.32 To prevent or deal with these nine obstacle and their four
consequences, the recommendation is to make the mind one-pointed,
training it how to focus on a single principle or object.

Shortcut to Self-realization:
http://www.swamij.com/shortcut.htm
(for more info)

While it is true that there are many paths up the spiritual mountain
to Self-Realization, the thing they all have in common is that one
must climb, and that the direction to climb is up, not across. There
really is a shortcut to Self-Realization, and that is to follow the
direct route inward, through the layers, to the center of
consciousness.

Meditate... Meditate... Meditate...

In loving service,

Swami J

Is yoga a religion?
Website link:
http://www.swamij.com/religion.htm
(for more info)

A FEW QUOTES:
(Source info for these quotes is at
the bottom of the web page linked above.)

Swami Sivananda Saraswati: "Yoga is not a religion, but an aid to the
practice of the basic spiritual truths in all religions. Yoga is for
all, and is universal."

Georg Feuerstein: [To practice yoga] "You need not believe in
anything other than the possibility that you can transform
yourself." "...some Yoga practitioners are more religious than
others. But Yoga itself is simply a tool for exploring the depth of
our human nature, of plumbing the mysteries of the body and the mind.

Swami Chidananda Saraswati: "Yoga tends to bring out the inner unity
that exists at the central core of all religions, and its non-
sectarian techniques bring people closer in spiritual ties of inner
unity."

T.K.V. Desikachar: "Yoga was rejected by Hinduism... because yoga
would not insist that God exists. It didn't say there was no God but
just wouldn't insist there was.... Yoga is not a religion and should
not [affiliate] with any religion."

Swami Rama: Yoga is a systematic science; its teachings are an
integral part of most religions, but yoga itself is not a religion.
Most religions teach one what to do, but yoga teaches one how to be.
Yoga practices, however, described in symbolic language, may be found
in the sacred scriptures of most religions. (Lectures on Yoga, 1979,
from Chapter entitled What is Yoga?)

In loving service,

Swami J

Yoga Sutra 1.33: Cultivating four attitudes
http://www.swamij.com/yoga-sutras/yoga-sutras-13339.htm#1.33
(for more info)

As part of stabilizing and clearing the mind (so that subtler
meditations can be done), four specific attitudes are recommended.
These are practiced both in daily life and in quite contemplation at
meditation time. The link above gives further explanations of these
four.

1.33 In relationships, the mind becomes purified by cultivating
feelings of friendliness towards those who are happy, compassion for
those who are suffering, goodwill towards those who are virtuous, and
indifference or neutrality towards those we perceive as wicked or
evil.

Once childhood is gone and the intellect
has taken over, we must verify our
beliefs. A belief established on the
solid foundation of the Truth is a
source of strength. A belief based on
the direct experience of the Truth,
not contradicted by logic and reasoning,
is known as "shraddha," or faith.

Such faith is established over an
extended period of time. Repeated
experiences add to the maturity of
the faith. Direct experience of the
Truth removes all doubts and leads
an aspirant to a decisive understanding.

Such an understanding becomes an
inseparable part of his being. Knowledge
becomes firm; he does not feel it
necessary to seek verification from
others. He knows that he knows; such
is his faith.

Swami Rama
A Call to Humanity

Yoga Sutra 1.34: Breath for stabilizing the mind
http://www.swamij.com/yoga-sutras/yoga-sutras-13339.htm#1.34

Yoga Sutras 1.34-1.38 describe five specific means for stabilizing
and purifying the mind in preparation for the subtler aspects of
meditation. Sutra 1.34 involves regulation of breath.

---------------------------------------
1.34 The mind is also calmed by regulating the breath, particularly
attending to exhalation and the natural stilling of breath that comes
from such practice.
---------------------------------------

Awareness of breath: One of the finest methods there is to stabilize
and calm the mind is breath awareness. First, be aware of the
transitions between the breaths, and allow them to be smooth, without
an abrupt transition, and without pausing between breaths.
Consciously practice seeing how delicately smooth you can make the
transitions. Allow the breath to be quiet, and to have no jerkiness.

Elongation of exhalation: Second, after establishing sound and steady
awareness of the breath, allow the exhalation to gradually elongate,
such that the amount of time spent exhaling is longer than the amount
of time inhaling. The air will move outward more slowly with
exhalation than with inhalation. Gradually allow the ratio to be two
to one, where the exhalation is approximately twice as long as the
inhalation.

Not rechaka, puraka, and kumbhaka: There are other breathing
practices that include rechaka (exhalation), puraka (inhalation) and
kumbhaka (intentional holding of the breath). These practices are not
the intent here in this sutra, particularly not the practice of
breath retention. Though these may be useful practices at some stage
of practice, they are not the subject of this sutra in relation to
stabilizing the mind and making it tranquil.

See also sutras 2.49-2.53 on breathing and pranayama.

In your meditation today....
May your body be still and comfortable....
May your head, neck and trunk be aligned....
May your breath be smooth, slow, serene, and with no pauses....
May the flow of thoughts in your mind not disturb you....
May your meditation today bring you peace, happiness and bliss....

Swami J

Sound recording:
http://www.swamij.com/meditationtoday.htm

If you have overslept, if you are lazy,
you will feel dull. You do not do many
things because of sloth, which is one
of the greatest enemies of mankind.
You talk about sins. But you know the
greatest of all sins is sloth, laziness.
You want to wake up at four o'clock.
You have had complete rest, you have
enjoyed the rest. But you are still
trapped inside the blanket, tossing and
turning, making some sounds but you do
not get up. Laziness! The prime enemy
of a human being is laziness.

But once you understand the value of life,
with currents and cross-currents, then
you understand that there is no place
for laziness in life. You can achieve
tremendous things in this lifetime.

Swami Rama
Conscious Living

Yoga Sutras 1.35-1.39: More methods for stabilizing the mind
http://www.swamij.com/yoga-sutras/yoga-sutras-13339.htm
(for more information)

Yoga Sutras 1.34-1.38 describes five more specific means for
stabilizing and purifying the mind in preparation for the subtler
aspects of meditation.

---------------------------------------

1.35 The inner concentration on the process of sensory experiencing,
done in a way that leads towards higher, subtle sense perception;
this also leads to stability and tranquility of the mind.

1.36 Or concentration on a painless inner state of lucidness and
luminosity also brings stability and tranquility.

1.37 Or contemplating on having a mind that is free from desires, the
mind gets stabilized and tranquil.

1.38 Or by focusing on the nature of the stream in the dream state or
the nature of the state of dreamless sleep, the mind becomes
stabilized and tranquil.

1.39 Or by contemplating or concentrating on whatever object or
principle one may like, or towards which one has a predisposition,
the mind becomes stable and tranquil.

---------------------------------------

The art and skill of relaxation
http://www.swamij.com/breath.htm
(for more info)

Relaxation is a skill unto itself.

Relaxation involves the body and mind, along with the interaction
between the two. There are many things one can do to relax, including
physical and social activities, entertainment, or specific methods of
relaxation and meditation, such as with music or guided imagery.

However, most of these are based on a strategy of diverting attention
away from the inner activity of the body and mind. This is true for
the external distractions and most of the inner visualizations that
might be mere fantasies. One becomes absorbed in the secondary
activity solely for the purpose of blocking awareness of other
thoughts, such as of the thoughts of today's actions and yesterday's
memories. This strategy of diverting attention is useful to some
extent, but it does not go far enough.

It is better to learn the art and skill of directly relaxing than to
merely distract the mind.

What is really needed is to train oneself in the skill, the art of
relaxing directly, without needing to create a distraction for the
mind. This is a tricky point to understand, since it is also a good
idea to focus the mind for relaxation. However, there is an underlying
skill itself, that of directly knowing how to relax, to let go of the
thought patterns in the mind, and in turn let go of the tension that
is being held in the body.

The key principle in learning to directly relax is in moving the
attention through different aspects of one's own being. This might be
attention on aspects of the physical body, the breath, or the mental
process. This principle is intertwined in the practical explanations
that follow:
http://www.swamij.com/breath.htm

Yoga Sutras 1.40-1.51: After stabilizing the mind
http://www.swamij.com/yoga-sutras/yoga-sutras-14051.htm
(for more info)

---------------------------------------

Mind becomes like a transparent crystal: Once the mind is reasonably
stabilized and clear (1.33-1.39), the deeper process of Yoga can
begin. The mind eventually becomes like a transparent crystal (1.41),
and is a purified tool for the subtler explorations of the gross and
subtle levels. Such a mind can explore the whole range of objects,
even the smallest or largest (1.40).

Four levels of meditation on an object: There are only four levels of
meditation on an object. These are systematically experienced, all
the way to the level of unmanifest matter (1.45):

1. With gross thoughts, savitarka samapattih (1.42)
2. Without gross thoughts, nirvitarka samapattih (1.43)
3. With subtle thoughts, savichara samapattih (1.44)
4. Without subtle thoughts, nirvichara samapattih (1.44)

Fruits of the meditations: From these meditations on gross and subtle
objects come purity and inner luminosity (1.47), higher wisdom
(1.48), reducing of the impressions that drive karma (1.50), and the
experience of objectless samadhi (1.51)

Accompanying practices: Along with these practices are the whole
range of meditation practices in Chapters 2-4, including minimizing
gross colorings (2.1-2.9), dealing with subtle thoughts (2.10-2.11),
the eight rungs of Yoga (2.26-2.29), and the subtler explorations
through samyama (3.4-3.6).

---------------------------------------

1.40 When, through such practices, the mind develops the power of
becoming stable on the smallest size object as well as on the
largest, then the mind truly comes under control.

1.41 When the modifications of mind have become weakened, the mind
becomes like a transparent crystal, and thus can easily take on the
qualities of whatever object observed, whether that object be the
observer, the means of observing, or an object observed, in a process
of engrossment called samapatti.

1.42 One type of such an engrossment (samapatti) is one in which
there is a mixture of three things, a word or name going with the
object, the meaning or identity of that object, and the knowledge
associated with that object; this engrossment is known as savitarka
samapatti (associated with gross objects).

1.43 When the memory or storehouse of modifications of mind is
purified, then the mind appears to be devoid of its own nature and
only the object on which it is contemplating appears to shine
forward; this type of engrossment is known as nirvitarka samapatti.

1.44 In the same way that these engrossments operate with gross
objects in savitarka samapatti, the engrossment with subtle objects
also operates, and is known as savichara and nirvichara samapatti.

1.45 Having such subtle objects extends all the way up to unmanifest
prakriti.

1.46 These four varieties of engrossment are the only kinds of
concentrations (samadhi) which are objective, and have a seed of an
object.

1.47 As one gains proficiency in the undisturbed flow in nirvichara,
a purity and luminosity of the inner instrument of mind is developed.

1.48 The experiential knowledge that is gained in that state is one
of essential wisdom and is filled with truth.

1.49 That knowledge is different from the knowledge that is
commingled with testimony or through inference, because it relates
directly to the specifics of the object, rather than to those words
or other concepts.

1.50 This type of knowledge that is filled with truth creates latent
impressions in the mind-field, and those new impressions tend to
reduce the formation of other less useful forms of habitual latent
impressions.

1.51 While even these latent impressions from truth filled knowledge
recede along with the other impressions, then there is objectless
concentration.

Deep within, human beings know that their present
level of knowledge is incomplete. They also know
that this world has very little to offer them.
Once awakened, aspirants study the nature of
their own desires, whims, and ambitions, and
come to the conclusion that desires cannot be
fulfilled by obtaining the objects of the world.
No matter how many objects they possess, the
desire for more exists. Thus, dissatisfaction,
not fulfillment, becomes the inevitable outcome.

Realizing that desires are not fulfilled by
obtaining the desired objects is the most
auspicious sign of spiritual awakening. This
realization inspires one to search for the
Truth that transcends the sphere of mundane
objects.

Swami Rama
A Call to Humanity

Albert Einstein quotes:
http://www.swamij.com/einstein.htm

"There are two ways to live your life. One is as
though nothing is a miracle. The other is as if
everything is a miracle."

"Reality is merely an illusion, albeit a very
persistent one."

"The only real valuable thing is intuition."

"Few are those who see with their own eyes and feel
with their own hearts."

"Before God we are all equally wise - and equally
foolish."

"I want to know God's thoughts; the rest are details."

"Education is what remains after one has forgotten
everything he learned in school."

"The only thing that interferes with my learning is my
education."

"The only source of knowledge is experience."

"All religions, arts and sciences are branches of the
same tree."

"Science without religion is lame. Religion without
science is blind."

"We can't solve problems by using the same kind of
thinking we used when we created them."

"Sometimes one pays the most for the things one gets
for nothing."

Yoga Sutras 2.1-2.9:
Minimizing gross colorings that veil the Self
http://www.swamij.com/yoga-sutras/yoga-sutras-20109.htm
(for more info)

---------------------------------------

Reduce colorings by Kriya Yoga: In these first few sutras of Chapter
2, specific methods are being introduced on how to minimize the gross
colorings (kleshas) of the mental obstacles, which veil the true Self.
(The later sutras of this chapter deal with the the subtle colorings
of mental obstacles).

Living the three practices of Kriya Yoga: The first part of the
process of minimizing the gross coloring is called Kriya Yoga, and
leads one in the direction of samadhi. Kriya Yoga involves three parts
(2.1-2.2):

1. Training the senses (tapas)
2. Studying yourself in the context of teachings (svadhyaya)
3. Surrender of klishta (colored) thought impressions (ishvara
pranidhana)

---------------------------------------

  2.1 Yoga in the form of action (kriya yoga) has three parts: 1)
training and purifying the senses (tapas), 2) self-study in the
context of teachings (svadhyaya), and 3) devotion and letting go into
the creative source from which we emerged (ishvara pranidhana).

2.2 That Yoga of actions (kriya yoga) is practiced to bring about
samadhi and to minimize the colored thought patterns (kleshas).

2.3 There are five kinds of coloring (kleshas): 1) forgetting, or
ignorance about the true nature of things (avidya), 2) I-ness,
individuality, or egoism (asmita), 3) attachment or addiction to
mental impressions or objects (raga), 4) aversion to thought patterns
or objects (dvesha), and 5) love of these as being life itself, as
well as fear of their loss as being death.

2.4 The root forgetting or ignorance of the nature of things (avidya)
is the breeding ground for the other of the five colorings (kleshas),
and each of these is in one of four states: 1) dormant or inactive, 2)
attenuated or weakened, 3) interrupted or separated from temporarily,
or 4) active and producing thoughts or actions to varying degrees.

Three things are absolutely necessary to
be a spiritual seeker:

First, to be ever wakeful and persistent
in realizing one's aim

Second, to be careful about the right
use of time

Third, to make the right use of every
situation and circumstance in life.

The whole world and its objects can come
within the scope of our spiritual practice.
Everything sould be used as material for
our practice.

Swami Rama
Book of Wisdom: Ishopanishad

Don't just do something -- Sit there!

Yoga Sutras 2.3-2.9:
Five colorings that veil the Self
http://www.swamij.com/yoga-sutras/yoga-sutras-20109.htm#2.3
(for more info)

See also the Five Kleshas section of the Witnessing article:
http://www.swamij.com/witnessing.htm#fivecolorings

Reducing the colorings: The five kinds of coloring that veil the Self
(2.3) are relate to spiritual ignorance (2.5), I-ness (2.6),
attraction (2.7), aversion (2.8), and fear (2.9). The process of
dealing with these coloring moves through four stages of active,
separated, attenuated, and seed (2.4). (The process of coloring was
first introduced in sutra 1.5)

---------------------------------------

  2.3 There are five kinds of coloring (kleshas): 1) forgetting, or
ignorance about the true nature of things (avidya), 2) I-ness,
individuality, or egoism (asmita), 3) attachment or addiction to
mental impressions or objects (raga), 4) aversion to thought patterns
or objects (dvesha), and 5) love of these as being life itself, as
well as fear of their loss as being death.

2.4 The root forgetting or ignorance of the nature of things (avidya)
is the breeding ground for the other of the five colorings (kleshas),
and each of these is in one of four states: 1) dormant or inactive, 2)
attenuated or weakened, 3) interrupted or separated from temporarily,
or 4) active and producing thoughts or actions to varying degrees.

2.5 Ignorance (avidya) is of four types: 1) regarding that which is
transient as eternal, 2) mistaking the impure for pure, 3) thinking
that which brings misery to bring happiness, and 4) taking that which
is not-self to be self.

2.6 The colorings (klesha) of I-ness or egoism (asmita), which arises
from the ignorance, occurs due to the mistake of taking the intellect
(buddhi, which knows, decides, judges, and discriminates) to itself be
pure consciousness (purusha).

2.7 Attachment (raga) is a separate modification of mind, which
follows the rising of the memory of pleasure, where the three
modifications of attachment, pleasure, and the memory of the object
are then associated with one another.

2.8 Aversion (dvesha) is a modification that results from misery
associated with some memory, whereby the three modifications of
aversion, pain, and the memory of the object or experience are then
associated with one another.

2.9 Even for those people who are learned, there is an ever-flowing,
firmly established love for continuation and fear a of cessation, or
death, of these various colored modifications (kleshas).

---------------------------------------

Diaphragmatic breathing:
http://www.swamij.com/diaphragmatic-breathing.htm

Diaphragmatic breathing is one of the most important foundation
practices for meditation.

When the diaphragm muscle contracts, it pulls the bottom of the lungs
downward, causing them to fill, while the ribs flare outward to the
sides. The chest and abdominal muscles are not used in diaphragmatic
breathing. Conscious diaphragmatic breathing is extremely relaxing to
the autonomic nervous system and is essential preparation for deep
meditation.

The diaphragm is a huge muscle that rests horizontally across the base
of the rib cage. Imagine an oval shaped dinner plate, turned upside
down, and inside your lower rib cage. The diaphragm is connected in
the front, along the sides of your lower ribs, and also along the
back.

On inhalation, the diaphragm muscle contracts, and pulls downward,
such that the ribs flare out slightly, and pulls the bottom of the
lungs downward to bring in air. On exhalation, this releases and the
air goes out. With deep diaphragmatic breathing, the space just below
the breast bone, at the upper abdomen pushes in slightly so as to
exhale more completely.

When the diaphragm is used for breathing, there is little motion in
the lower abdomen, and the chest remains still. However, we lead
stress-filled lives, and learn bad breathing habits, using the abdomen
and the chest. This creates further tension that leaves us in a
vicious cycle of mental chatter driving bad breathing and physical
tightness, and the bad breathing, in turn, causing trouble to the
mind.

It is important to note that modern medicine has finally acknowledged
what the yogis have known for thousands of years, that the breath is
intimately connected to the autonomic nervous system and the mind.
Even some hospitals and medical establishments are now willing to
train people in breath regulation.

We need to consciously practice diaphragmatic breathing. This involves
a retraining program, and while another person can teach us how to do
it, it is actually a self-training program. Nobody can do the actual
awareness and training for you.

The benefits of learning and practicing diaphragmatic breathing are
immense. Without it, it is unlikely that one will progress in
meditation as a spiritual pursuit.

Once you start doing meditation, you
will come to know that life consists
of more than merely learning. You talk
of learning--you say, "I want to learn,
I want to learn." But that is not the
proper attitude. There is something
higher. On the spiritual path unlearning
is much more important than so-called
learning. What you really need to learn
is unlearning, but only in meditation
will you discover what this means.

Swami Rama
Inspired Thoughts of Swami Rama

Yoga Sutra 2.4: Stages of reducing colorings
http://www.swamij.com/yoga-sutras/yoga-sutras-20109.htm#2.4
(for more info)

See also the Four Stages of Coloring section of the Witnessing
article:
http://www.swamij.com/witnessing.htm#fourstages

---------------------------------------

2.4 The root forgetting or ignorance of the nature of things (avidya)
is the breeding ground for the other of the five colorings (kleshas),
and each of these is in one of four states: 1) dormant or inactive, 2)
attenuated or weakened, 3) interrupted or separated from temporarily,
or 4) active and producing thoughts or actions to varying degrees.

---------------------------------------

Systematically reduce the colorings: These colorings (kleshas) are
either: 1) active, 2) cut off, 3) attenuated, or 4) dormant. We want
to be able to observe and witness these stages so that we can
systematically reduce the coloring. Then the thought patterns are no
longer obstacles to deep meditation, and that is the goal.  (See the
articles on Klisha and Aklishta Vrittis  and Karma and the sources of
Actions, Speech, and Thoughts)

Four stages of coloring: The starting point is to observe what is the
current state of the coloring of individual thought patterns. This
self-awareness practice becomes a gentle companion in daily life and
during meditation:

1. Active, aroused (udaram): Is the thought pattern active on the
surface of the mind, or playing itself out through physical actions
(through the instruments of action, called karmendriyas, which include
motion, grasping, and speaking)? These thought patterns and actions
may be mild, extreme, or somewhere in between. However, in any case,
they are active.

2. Distanced, separated, cut off (vicchinna): Is the thought pattern
less active right now, due to there being some distance or separation.
We experience this often when the object of our desire is not
physically in our presence. The attraction or aversion, for example,
is still there, but not in as active a form as if the object were
right in front of us. It is as if we forgot about the object for the
now. It is actually still colored, but just not active (but also not
really attenuated).

3. Attenuated, weakened (tanu): Has the thought pattern not just been
interrupted, but actually been weakened or attenuated? Sometimes we
can think that a deep habit pattern has been attenuated, but it really
has not been weakened. When we are not in the presence of the object
of attachment or aversion, that separation can appear to be
attenuation, when it actually is just not seen in the moment.

This is one of the big traps of changing the habits or conditionings
of the mind. First, it is true that we need to get some separation
from the active stage to the distanced stage, but then it is essential
to start to attenuate the power of the coloring of the thought
pattern.

4. Dormant, latent, seed (prasupta): Is the thought pattern in a
dormant or latent form, as if it were a seed that is not growing at
the moment, but which could grow in the right circumstances?

The thought pattern might be temporarily in a dormant state, such as
when asleep, or when the mind is distracted elsewhere. However, when
some other thought process comes, or some visual or auditory image
comes in through the eyes and ears, the thought pattern is awakened
again, with all of its coloring.

Eventually the seed of the colored thought can be burned in the fire
of meditation, and a burnt seed can no longer grow.

May the winter of your mind be filled
with the spring of the Divine.

Converging Four Practices:
http://www.swamij.com/complementary.htm
(for more info)

By practicing each of the practices of Meditation,
Contemplation, Prayer, and Mantra, these four
converge into a unified force of clarity, will,
focus, and surrender.

As these practices  progress to their subtler stages,
they become increasingly powerful as a team, moving
one to the height of spiritual awakening.