may become awakene d to its existence as an alr eady accomplished fact — an accomplishment in which our own personal effor ts have playe d no par t. Dhyana is of two ki nd s: (1) A s pecif ic exerci se which may be pr acti sed at certain times; (2) A constant state of mind. Details of the practice of both these kinds of dhyana are given below. Not all of these practices will be suitable for each individual, and everyone must do a certain amount of expe rim enta l work to find ou t wh ich ar e most use ful . The first, however, would appear to be essential except in tho se ca ses where its objective has already bee n achieved. This is the practice of detac hment or discrimination; it is a preliminary and partial sta ge without which other practices mentioned here can bear little fruit. (1 ) Detachment o r disc rimi nati on is the art of distinguishing between oneself and one's desires, thoughts, impulses, moods a nd emotions; it i s als o t he maki ng of a distinction between oneself and one's faculties — the powers of sense, feeling, intellection and intuition. "Ignorance," says Patanjali, "is the result of an identifi- cation of the Seer and the instru ments of seeing. " In other words, the aim of this exercise is the capacity to regard one's whole mental, physical and emotional make-up from an objective point of view so that no part of it is identified with oneself. It is based on th e principle that things of whi ch yo u can be conscious are not really yo u; as soon as you ar e conscious of them th ey become obj ect s, a nd the self is always the subje ct. Information on this exercise is given in the fifth chapter of the Bha gava d-Gi ta, which shou ld be ca refu lly studied. It belongs to the second type of dhyana, for it is a constant pro ces s of c hallenging th e conten ts of hear t and mi nd, observing them and realizing that as you can observe them they are not yo u. In other wo rd s, it is to think no t, "I am ang ry; I am stupid ; I am clever; I am suffering", b u t , "There is ang er; there is stupidit y; the re is cl ev er ne ss ; there is sufferin g." It is to realize that