The Bhagavad Gita happily suggests that there are many paths to the Truth; those discussed in the Gita, as you’d expect, include raja yoga, karma yoga, bhakti yoga, and (yes) jnana yoga.

Turn to raja yoga and, in particular, to one meditation technique: concentration on and thus absorption in the Self.

1. You know that you are not the world. The world is, in fact, only sense perception. You know that you are not the perceiver for–to offer just one argument here–you are that to which any perceiver I thought appears. Knowing this, you set aside the world and turn inward.

2. Next, you know that you are not the body. The body, likewise, is an appearance to you. Who is this you? You forget about the body and go deeper within.

3. Nor are you the mind (manas) or the intellect (buddhi). Any mind arisings or mind colorings are not only intermittent but are also appearing to you. Not being the mind, you go deeper within.

4. But then, crucially, you are not the ego (ahamkara). These–that is, ego forms–are only intermittent I-thoughts, and you effortlessly know all of them. You open to the possibility of unlimited, non-localized Being.

5. Now, it can seem as if you are nescience or a trance-like state or an unknowing deep sleep state. You are not that either. However blissful such a state is, however much it may be free of objects, it still does not follow that you are that, i.e., that you are laya. Go inward still.

What is the Self? What is this Inner Sanctum? You cannot describe or name what you are; you can only be what you are. Therefore, be what you are knowingly.

This inward path goes nowhere, to be sure, yet also seems to go deeper and deeper within. It can be said that you rest more and more in yourself, more and more as yourself.

You fall into yourself and remain only as yourself. Thereby do you truly know yourself. There is, in fact, only yourself. There is only the plenum, and that plenum is silence.