Ordinary dualistic experiences

B) experiences are allowed to inform the belief system, they are taken into consideration and are capable of expanding one's vision of realty. But these are still limited, because the nature of the experiences are based on mistake of dualism (separation from all things) rather than one's intimate inter-connection. Thus although the belief system and one's experiences is a two way street, such still severely limits our "reality" and experience. This is the experience of the true scientist, true searcher, or beginner's mind of open-minded people.

2. 
   A second mindset type uses their spiritual non-dual experiences to inform their belief system. Here the belief system still kicks in, but it is both informed and allows for the non-dual and sacred more-so in everyday life, switching back and forth to various degrees.
   
3. 
   A third mindset type is informed directly through sustained or continuous non-dual experience where there is no need for belief systems because one is being directed and guided by it constantly or to a great degree. Here there is basically no difference between one's belief about the existence and non-existence and existence and non-existence as it truly is-as-it-is, because the ordinary belief processes have become suspended and replaced by an integration of being (sat) and consciousness (citta) . That merger brings as a result ecstatic joy (ananda) brings which is yet another Mahavakya (Satchitananda). This is actually no-mind set at all, where empty mind means more than awareness of vast space, time, and primordial wisdom, but more so an intimate transpersonal identification with it/as it.
   

In the third type then the conditioning/programming by our past dualistic experiences cease as the unconditioned natural state of Mind dawns. Here yoga practice and especially meditation is a powerful deprogramming tool; then we rest in the natural mind (swarupa).

Yes, to experience number three it requires some trust or courage, but not blind faith. Rather asking for guidance is trusting in the sacred enough to seek it out in All Our Relations settling for nothing less. If we can not find the sacred, at least we are conscious of its absence, so that we are able to continue the search/practice. Now if THAT relationship is not functioning (is ignored), if it is not present, when we can't find the great breath, or our practice (sadhana) isn't working, only then, does one desire a need for belief systems such as in #2 or #1 to compensate for that rend from Reality-As-It-Is. When we know the true nature of our own mind and the true nature of creation, then we have the profound opportunity to take our place as conscious co-creators.

See the essay "Yoga Sutras Made Accessible" for more on the institutionalization of self gratuitous intellectual provincialism, self indulgent, and stubborn fixed beliefs which fixate traditional values and prejudice that have become dominant within the established order and tradition of Indian (status quo) academia. Such a rigid institutionalization of "right" and "wrong" severely stifles creative thought, fending off its detractors utilizing defensive/offensive modalities of self denial which ultimately is spiritually corrupt.

The only "right knowledge" which is worth anything (according to Patanjali) is not ordinary beliefs (based on observation (pratyaksha), anumana (inference), and agama (authority), but rather direct Gnosis/Jnana based on yogic experience. That that type of right knowledge is not pramana but prajna *insight) which goes beyond dualistic knowledge (Samprajnata) as we will see later. Prajna (non-dual wisdom) is is the result of authentic yoga practice (sadhana) produced through direct spiritual experience, where sattva and purusha are united -- where the vrtti are eliminated. This "prajna (gnosis) is not be confused with pramana. Prajna has to be coincident with direct yogic experience (not held together through agama, anumana, smrti, nor pratyaksha). That non-dual knowledge (gnosis) that is gained through authentic yoga is thus based on an experiential unity (samadhi), not separateness -- it is not learned through simple memorization, obedience, conformity, or jumping through hoops; but rather it is the non-dualistic Gnosis (Jnanam) of being inextricably united with the holographic Universal Transpersonal Non-Dual All Pervading Infinite Self -- the experience of not being a separate self (swarupa-sunyam). This is what separates yoga from philosophy and religion. It is thus authentic knowledge of the Heart of Hearts (Hridayam), which is thus the authentic goal of yoga, and as such it is not pramana. See for example Sutras I-47, 48, and 49.

In addition, disbelief, cynicism, atheism, and nihilism (belief in nothing) are also beliefs (pramana). What is as-it-is (swarupa) without putting any bias or spin on to it, is quite a profound realization . That is yoga.

Some people say that Patanjali contradicts himself, after all he wrote the "Yoga Sutras". Yes, he wrote them down, but not as a belief system to follow. Rather he expounded the yogic system of praxis describing experiential processes for achieving the yogic experience, which should not replace one's inner way of direct knowing, but rather bring forth the universal inner wisdom/teacher, so that one comes face to face with the eternal teacher -- teacher of the most ancient teachers (isvara as purvesham). Sri Patanjali repeatedly says that through yoga practice (praxis) we develop direct experience leading to samadhi -- yoga being a process oriented system based on direct experience, his book being a laboratory guide-book or manual on how to bring out the intrinsic guide within, an aide toward perfecting the inner realization of the yogic process. Thus the Yoga Sutras are not meant to be scripture nor an authoritative work from an outside authority, but rather a lab book or user guide offered by one who has well traveled the path of yoga before us, compassionately pointing out some things to look for on one hand, and on the other hand, the potential dead end roads. Instead of selling us the map, the map is only temporarily borrowed, being meant to take us into the territory of direct experience. It is that direct experience of God, truth, or Reality (call her by any name you chose) that is the goal of authentic yoga. As such this direct numinous experience should be the goal of any spiritual discipline as well as religion, as a natural transpersonal expression. Any manmade system that substitutes compensatory or symbolic representation for this direct experience is at best a distraction. The latter adds to man's confusion and institutionalizes man's spiritual alienation.

Worshipping Patanjali would also be an oxymoron, as that would only reinforce the spiritual estrangement and alienation that yoga intends to heal and put back together. The Yoga Sutras is thus a tool to cut through belief systems, to cut through books, words, religion, superstition, ritual, ceremony, past concepts, and symbolic forms of worship to the real thing -- the universal inner teacher/teachings which remove the veil of illusion.