The hump in sAdhanA on the inner journey...

There is a hill on the inner journey that must be overcome. For the kRtopAsaka, one who has done upAsana (or devotion and service of the Lord) the inner pain easier is seen to be easier to overcome than the outer. Recall Yama's instruction to naciketa on shreyah and preyah. Those who seek power in the outer worlds are the marIcInAm padamicchanti vedhasah of the puruSha sUktam: they seek the status of marIci and dominion of the transient worlds.

Inner pain is easier than outer...

There is a hump or potential well or hill that one has to surmount on the inner journey that is greatly simplified for the kRtopAsaka (one who has performed devotion to the Lord).

The pain encountered on the inner path as one transcends the prANamayakosha (prANic body) and as the nADis are cleansed by nADishodana, and the clearing of the cakras as kuNDalini rises, is still less than the pain experienced as the senses go outward. 

Recall naciketa's words to Yama. Also in the PuruSha sUktam it is said

marIcInAm padamicchanti vedhasah

The lesser ones aim for the status of MarIci, who is is a son of Brahma, a RShi and reckoned as one of the prajApatis (Creators of mankind).

In other words, one should not aim to be a Brahma or PrajApati that bestows mastery of the worlds, but look beyond to the Ultimate goal of Self Realization.

 

The allure of godmen is there even for sincere aspirants.

The allure of godmen even for sincere aspirants. The lure of instant attainment of dramatic experiences such as cosmic Consciousness without effort. But remember kRtopAsaka and akRtopAsaka. If upAsana (devotion and service to the Lord) has been kRta (done), then one can have such dramatic experiences on one's own without any godmen.

How to fight?

How to fight ( i.e. Engage with external world) and always win: become indifferent to either outcome or see good in either outcome.

Same point is there in the Bhagavad GItA:

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीं

hato vA prApsyasi svargam  jitvA vA bhokshyase mahIm.

Dying in battle you will attain Heaven or winning you will enjoy the World.

This yoga resulting from vicAra leads to invincibility, fearlessness and absence of sorrow. Fear and sorrow only apply to pleasing or unpleasing experiences of the senses and the ego; they do not pertain to the real Self. The changeability of mind's attitude towards same object ranges from rAga (attraction) to dvesha (revulsion). Resorting to the Self one transcends both.

Slow down the reaction to new thoughts ...

Slow down the reaction to new thoughts so as to reach the ultimate non-reaction: parA vairAgyam. Indifference to the guNas themselves.

Once the mind becomes aware of its fallibility and ceases to be convinced of its doership ...

Once the mind becomes aware of its fallibility and ceases to be convinced of its doership and always being right then we'd like others to know we always love them regardless of how they may perceive our actions. So first we must accept that others love us in spite of how we may perceive their actions towards us: as loving or otherwise. Forgive us our trespasses...

As naciketa says to Yama, the contact of senses with objects depletes or weakens prANa.

As naciketa says to Yama, the contact of senses with objects depletes or weakens prANa. Even hiraNyagarbha gets weakened eventually and pralaya ensues but one's true nature is even beyond that. Hence to become indifferent to even nivRtti (inward moving mind) and pravRtti (outward moving mind).