The idea, of course, is that the Upaniṣads demonstrate that you are not that puny mind.

First, the teaching, the truth, is heard in śravana. Then, logically, doubts and questions arise, in a mind that has lived in ignorance since beginningless time. Generally, these doubts can be summarized with the term asambhava, which expresses the feeling: “How can this ever be true for me too?”

But that question doesn’t apply for the simple reason that it applies to everything and everyone, we’re just ignorant of it, which makes it logical that the question arises. Somewhere, knowledge has to lift you out of this mental trap. It simply has to be said: From now on, I no longer accept the ignorance of the mind!

Infinite Brahman is, in fact, the one who also makes ignorance possible, “bears witness to it.” This can be reasoned by recognizing that a conscious principle must always be present for all things to exist at all.

This conscious principle is infinite existence itself, which is bliss. Vedanta encourages the self-inquirer to state at any moment: “And now it’s over with the self-judgmental, disparaging ideas about myself.”

It is of the utmost importance to remain with the teaching, especially in moments of doubt. Doubts, as asambhava, are dispelled by the clarity that arises from this kind of manana, reflection. This is self-inquiry, in which logical reflection on the teaching takes place, preferably in satsang with someone who knows. The problem is always a blind spot. That’s how ignorance works. Ignorance appears to be knowledge or truth to the experiencer.

Vedanta says: You don’t have to feel bad. Ah! Signal: When I feel bad, I should immediately think: I I consider it wrong. The cognitive course may change.

This is due to another major obstacle: viparīta bhāvanā, deep tendencies in the subconscious (in the causal body, karana sarira). Solution: Expose the mind to truthful tendencies, directly opposite to my limiting beliefs about myself. Once the truth about myself is somewhat understood, I will have to practice this truth for a long time, allowing this truth to be present in all aspects of my life. This is nididhyāsana. In this process, thoughts other than the truth are removed. The values ​​associated with this must also be practiced.

If I think: I am of little worth, then I practice: I am the value that is the value of all values, etc. Lifestyle adjustment also helps, namely taking different actions that will leave different traces and will give me more favorable karmic results later.