Thursday, September 09, 2004

Recently, I have been enthralled by a certain philosophy that I have been calling Neo-advaita. It is a philosophical category in which I place Shankarycharya, The Ashtavakra Gita, Ramana Maharshi, Krishnamurti, Nisargadatta, and Ramesh Balsekar.

My reading of what I take to be Aurobindo's explicit arguments against this perspective in Life Divine have pursuaded me.

The strange thing is that Neo-Advaita seems to be little different than what the Gita calls jnani or (in a more accurate transliteration) gyan . And the Gita grants that gyan is a legitimate, if difficult path.

I guess that Aurobindo would call Neo-Advaita an inaccurately reductive reading of gyan.

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