Carlos: I think I am starting to understand why the qualifications required for self-inquiry are so important. But the one I have the most trouble with is faith in the teachings. It sounds so much like the dogmatic approach of religion. And while it is clear to me that a good intellect is required to understand Vedanta, this qualification seems to be saying that I am not allowed to think for myself. Why is this?
Sundari: It all depends on your main motivation. Do you just want to live a better life as a person, perhaps relieve a little pressure and anxiety, or do you also want freedom from and for the person? If it is the latter, Vedanta is uncompromising in its teachings and takes no prisoners because most of our own ideas and opinions are based on duality (ignorance). We have to be prepared to accept that we know nothing of any real importance, in terms of freedom – even if you are a rocket scientist. Most of the smartest people who have walked or walk this earth had and have no idea of their true identity and are conditioned by ignorance despite the brilliance of their thinking.
You cannot argue with the scripture because it is the irrefutable logic of existence. Personal ideas and opinions simply do not matter – unless they are in line with the teachings. If we ‘dislike’ or disagree with what the scripture says, all that shows is the  lack of understanding and assimilation on our part. There is never any fault with the teachings.
All teachings require an intellectual understanding. But the difference with Vedanta is that it is not a theory, an academic or philosophical thought system. You cannot ‘study’ Vedanta because it is who you are. There is no distance between the subject matter of Vedanta and you.
Vedanta attracts people with good intellects, and though you need a clear intellect and a qualified teacher to assimilate the teachings, it is not the intellect or the teacher that removes your ignorance. The intellect is just an object known to you, the Self. You cannot ‘think your way to ‘enlightenment’ because it is the ego, the doer, doing the thinking.
Vedanta requires a certain kind of intellect – one that is refined, purified, and most important – surrendered- so that it is capable of assimilating the meaning of the teachings, which are extremely subtle and therefore, very counter-intuitive. We have some inquirers who are in love with their ability to think and have a lot of ego around their own ideas and intelligence, so it is very difficult for them to put their thinking aside.
These are the intellectuals, the hardest people to teach, and who the most difficulty assimilating the teachings. Even if they do understand the teachings, there is always a personal overlay of their own, which blocks access to Self-knowledge. Â They have a tough time understanding the importance of complete surrender to the teachings and the teacher, that you are no longer the boss, assuming moksa is the aim. If moksa is not your aim, then by all means indulge your own ideas if you are so attached to them and prefer to believe that your limited opinions matter.
Self-inquiry requires training the intellect to think differently and to want different things. Therefore faith in the teachings is the most important qualification, if moksa is your aim. Without faith in the teachings, none of the other qualifications matter. Many people don’t get this and try to fit Vedanta into their ideas and opinions. It cannot be done. It has to be the other way around. As much as other schools of thinking may be interesting and helpful as aids to self-inquiry, the bottom line is that nothing beats Vedanta. It stands alone. It is the knowledge that underpins all knowledge. It is powerfully independent of all beliefs, opinions, and personal attributes.
If you are still comparing notes with other teachings and teachers and trying to fit Vedanta into your ‘intellectual’ understanding, then Vedanta will not work to remove ignorance, bottom line. Complete surrender is very hard for anyone, especially good thinkers. Identification with the jiva is hardwired and very hard to eliminate. Self-realization is, therefore, where the work of inquiry begins. Self-actualization can take place only with the intellectual humility of a surrendered ego.
Much love
Sundari
