Intellectualism

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Evolution welcomes you .... September 13, 2001 IntellectualismThe

realization of Vidya vs. Avidya is crucial in order to reach the Spiritual

Light

What is the role of criticism in spiritual practice ? It might be fruitful to

ask such a question, especially in an age as critical as ours. Poised as we are

at the dawn of a new millennium—besieged by a variety of New Age movements and

cults, confused by the latest religious fads and fashions, fed up with the

consumerism of the dominant materialistic culture and yet unsure of which

alternative path to take—many of us seek a clarity that proves more and more

elusive.

At this juncture, we may pause to ask what exactly we mean by criticism.

Etymologically, to criticize means to sift, to separate and, therefore, to

decide, judge, evaluate. As such, criticism is a prerequisite for clear

thinking in any human endeavor. In terms of traditional Indian psychology,

criticism would be the activity of the buddhi, that power of mind which

discriminates and chooses between the true and the false, the real and the

unreal.

Both Vedanta and Buddhism enjoin such viveka or discrimination

upon the practitioner. At all times he must be vigilant, as self-aware as

possible, constantly rejecting the false and clinging to the truth. Only

continuous practice of such discrimination, it is believed, will lead to

vairagya or dispassion, and so to mukti or liberation. In the jnana marga, or

the path of knowledge, criticism is, thus, an integral component of spiritual

practice. Neglect of Intellect

Yet, there are many arguments against not just criticism, but also against the

reliance on the mind itself. There is a pronounced anti-intellectualism in

several spiritual traditions. Wherever bhakti, or devotion, is emphasized,

there is usually a corresponding neglect of the intellect. Complete

self-surrender or Atman samarpana is enjoined upon the devotee; the questioning

intellect is seen as an obstacle, an enemy to be curbed and subdued.

Sometimes, karma yogis, for whom work is literally worship, also tend to

disparage the mind: "What will the yoga of logic-chopping, end-

less discussions, and meaningless arguments accomplish? These are a waste of

time. What is required is dedicated and sincere work. That is sufficient." Guru

Worship

Such attitudes are especially prevalent where a major figure or guru presides.

In India, we have had a very long tradition of worshipping the gum because he

embodies the emancipatory principle; we always worship that which saves us,

whether we call it Rama or Krishna.

Our love and reverence for guru often makes us totally uncritical. We are unable

to check ourselves from falling into self-deceptions and errors. Indeed, we

become afraid of confronting the difficult questions and troublesome doubts

which assail us on the difficult journey to gnosis or realization. This problem

becomes especially acute when the gum has left his physical body.

The most common form of self-deception is the use of guru-stuti or praise of the

guru as a substitute for inner purification and growth. Instead of working on

ourselves, we devote all our energies to exalting, idolizing, or even deifying

the guru. This leads, inevitably, to fanaticism, narrow or closed-mindedness,

and sometimes, even to intolerance of other faiths and paths. We believe that

only our method is right and that there is no other way to Divine except

through our guru.

It was this that led a great seeker to remark once: "When I sought the Light in

the world, I became frustrated and bitterly disappointed. Everywhere I

encountered the darkness of falsehood and self-deception. Then, I turned away

from the world, hoping I would find the Light in the churches and religions of

the world. But, to my surprise, again I was disappointed. For those who

preached the gospel were themselves unenlightened. They groped among the

shadows even as they claimed to possess the Light." Vidya Worship

When we look to the world for guidance, we are beset with confusion and

ignorance. Yet, when we turn away from the world, once again, we usually find

another kind of confusion and ignorance. That is why the Isa Upanishad says,

"Those who worship avidya enter into blind-ing darkness; but into greater

darkness than that enter they who are engaged in vidya."

What, then, is the solution ? The same Upanishad replies, "He who knows these

two,vidya and avidya together, attains immortality through vidya, by crossing

over death through avidya."

Such fine discrimination, like walking on the proverbial razor's edge-another

Upanishadic phrase-is possible only for those who retain their critical

faculties intact as they tread the path.

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