Way of the Intellect

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Gyan yoga could be described as the way of the intellect. It is one of the most misunderstood of the paths and requires careful investigation in order to come to a reasonable understanding of its methods. All paths have something that can be enumerated or shown but the inner core of it can be comprehended only through sincerity,dedication and listening.
Vedanta which derives from the teachings of Upanishads is one such path and can easily be dismissed as intellectual gimmick. I am giving below an extract from a different tradition to drive home the point before I attempt to draw a rough outline.

There is one path which may be called the way of the intellectual. When an intellectual person has risen above his intellectuality it is then that he may be called an intelligent person, for there is a difference between the intellectual and the intelligent.
Once a person has risen above the boundaries of his limited knowledge, then the higher knowledge begins to come to him by itself. He begins to learn more in one moment than an intellectual person would learn after having read all the books in the library during many years. When once an intelligent person has got an insight into the hidden laws of nature, he begins to see a way opening to the higher knowledge. His reasoning changes its nature; it becomes the essence of reason. He does not see things through the reason he has learned from the world, but he begins to see the reason of all reasons, the reason, which is covered by ordinary reasoning.
Extracted from http://wahiduddin.net/mv2/VII/VII_39.htm

One of the way is as propounded by Adi Sankara which relies on monasticism. I feel that Upanishads were more inclusive an echo of which we find in Bhagavad Gita and Isavasya Upanishad. The other is the path of Dharma or as Sankara puts it the Pravritti Marga or the way of Householder.

Hinduism has always maintained that that there are four legitimate aims in life, for which the householder should strive. Collectively they are called the Purusarthas. They consist of

Dharma (Righteousness and Duty)
Artha (Pursuit of Wealth and Property)
Kama (Sensual desires) and
Moksha (Liberation).

He who finds the balance and harmony between these four is one who finds the real rhythm of life.

It is upon such an order or golden mean that the true functioning of intellect depends. On the Intellect depends the sense of the self and on its purification the true Self is seen to be ever resplendent and shining in its full glory.