pure devotee spiritual master, he regains knowledge of his actual origin, then the rediscovery of his original identity can quickly be accomplished.

"There are two methods of sadhana-bhakti: one is vaidhi (under rules and regulations), and the other is raganuga (spontaneous). In the beginning, these two methods appear to be contradictory, but upon comprehension of their esoteric purpose, the differences between them are dissolved. The vaidhi method of sadhana is a product of scriptural demands and concessions. Raganuga sadhana is born out of an intense attraction for the activities of the residents of Vraja. The first method is for the general mass of people, whereas the second is extremely rare and confidential.

To the stage of apana-dasa via vaidhi-sadhana

"Every mood and thought of the vaidha-bhakta during his meditation and remembrance upon Krsna must be cross-checked with scriptural injunctions. Gradually, his sraddha leads to nistha (firm faith), then to ruci (taste or attraction), then asakti (attachment). When he reaches the first stage of spontaneity tinged with bhava, he discards his dependence upon scriptural logic, knowing it to be an impediment to his progress. After this, he is elevated to the stage of apana-dasa.

If you identify your body as yourself, you will try to satisfy yourself by trying to satisfy your body. You'll think, "I am the body and I want to be happy, I want to be satisfied." Thus, you'll try to satisfy the belly, the tongue, the genitals, the ears, the eyes, the nose, and so on, believing that this will bring you the inner satisfaction and happiness you crave.
Chris Butler Speaks

To apana-dasa via raganuga-sadhana

"In the smarana-dasa stage of raganuga-sadhana, the sadhaka first remembers the eleven sentiments of the gopis. These sentiments must adorn his emotions before he can remember the asta-kaliya-lila. There are five levels of development in smaranadasa. Initially, his remembrance will not be steady; this level is called smarana. Sometimes he remembers the sentiments, his position and his service, but at other times he forgets. But by steady practice of smarana, gradually he reaches permanency of remembrance; this state is known as dharana. As one meditates on every aspect of the subject of remembrance, part by part, minutely, dharana develops into fixed meditation—this is dhya-