There is no cause in the world, no phenomenal experience that, of itself, will trigger reversal of the object orientation of the individual self. On the other hand, the causal roots of individual being and its orientation are diverse and many, fathomless and deep, and inscrutably embedded at its source.
Karma eases the hold of attachments (or revulsions) a person has for objects in his world : people and things, what they mean to him and yield to his joy and pleasure or fear and pain. That easing of its bondage is in effect a slowing of the speed and intensity with which the individual self is preoccupied, overwhelmed and taken over, and reoccupied with its transactional associations in the mundane. Delinking of thought and concern from the result, except through the period when one exerts the goal focused effort, spells freedom : the effect affords time to the individual self to remain unoccupied, engage non transactionally, or study and reflect. While it prepares the domain bound self for its reorientation, which is still just a theoretical possibility at this stage, the taste of enhanced freedom and unburdened being gives a filip to its contrarian desire to turn away from its preoccupying world and weaken the engaging force of this hunger-satisfaction-dissatisfaction routine. The need for turnaround deepens and becomes a serious work in progress. But the seed of what to turn to, in which direction, remains undefined.
The secular nature of karma intervention by the individual self, to invest wholly in the effort and free itself of any attachment to the result, fruit or consequence, is only apparent. There is no secular, worldly cause for the individual to intervene thus except through the appeal we encounter in Vedic texts, heard or read. There are sayings in the Upanishads, the Gita speaks of it, and people have traditionally followed the advisory but not without heeding the exhortation to remember the Creator or keep the Godhead in mind.
On this Karma prepared ground, the three other comprehensive disciplines contribute with respective chart of their independent paths, to complete the turnaround and head toward the Godhead. Of the three, we were introduced to RajaYoga in the previous part.