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Maharshi's main practice, self-inquiry via the question "Who am I?", is easily practiceable in a non-institutionalized context. His visitors and devotees did not have to adopt the
Vedantic culture, nor to commit themselves to an institution or ideology, to be able to practice self-inquiry. Ramana's teachings are transposable into a western context. Ramana Maharshi himself did not demand a shift in religious affiliation, and was himself acquainted with western religions, using quotes from the Bible. Neo-Advaita teachers have further deemphasized the traditional language and worldframe of Advaita, using a modern, psychologized worldframe to present their teachings as a form of self-help, which is easily accessible to a larger audience.
2346:"In actuality each of us is privy to his knowledge and blessing without any intermediary if we are open and receptive to the teachings. Each of us legitimately can claim lineage from Bhagavan although he himself was not part of any succession but stood alone, and in that sense of linear continuity he neither received nor gave initiation. But that is not the point, because though we each have the right to receive his grace, it is entirely different when it comes to assuming authority to disseminate the teachings. It is here we need to be very clear and separate the claims of wannabe gurus from the genuine devotees who are grateful recipients of grace."
2337:"There have been many senior devotees of Bhagavan who, in their own right, had both the ability and authority to teach in his name. Muruganar, Sadhu Natanananda and Kunju Swami are some of those who immediately spring to mind. None of them to my knowledge ever claimed pre-eminence and the prerogative to teach. They knew two things. One, there would be many who would bow to their superior knowledge and set them up as an independent source, but secondly, they also knew that to abrogate for themselves the privilege would run contrary to Bhagavanās mission or purpose."
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them and, therefore, did not accrue further karmic consequences." According to Cohen, Poonja "insisted that the realization of the Self had nothing to do with worldly behavior, and he did not believe fully transcending the ego was possible." For Poonja, ethical standards were based on a dualistic understanding of duality and the notion of an individual agent, and therefore were not indicative of "non-dual enlightenment: "For Poonja, the goal was the realization of the self; the illusory realm of relative reality was ultimately irrelevant."
2001:, the fascination of western cultures with eastern cultures, but also the reduction of "Asian societies, its people, practices and cultures to essentialist images of the 'other'". Brown and Leledaki also note that this Orientalism is not a one-way affair, but that "there has been a dynamic interaction between Asian and Western representatives of various religious traditions over the last 150 years," and that this "blending of thought and practice" is a co-creation from modernist religious movements in both East and West.
2274:"Traditional Advaita says that the ego is an illusion. The āSatsang Prophetsā emphasize this as THE starting point, completely omitting that this realization may only occur at the end of years of self-inquiry and work on oneself (and not necessarily with any certainty). Once this premise is understood and the self-cheating is engaged, one obtains a constant very pleasant feeling of superiority and invulnerability. This is what they regard as being the ultimate accomplishment."
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awareness that is single and undivided, the thoughts which are many and divided having disappeared. If one remains still without leaving it, even the sphurana ā having completely annihilated the sense of the individuality, the form of the ego, 'I am the body' ā will itself in the end subside, just like the flame that catches the camphor. This alone is said to be liberation by great ones and scriptures. (The
Mountain Path, 1982, p. 98)."
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2028:. "Immediatism" refers to "a religious assertion of spontaneous, direct, unmediated spiritual insight into reality (typically with little or no prior training), which some term 'enlightenment'." According to Versluis, immediatism is typical for Americans, who want "the fruit of religion, but not its obligations." Although immediatism has its roots in European culture and history as far back as
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1938. Apparently he spend many years discussing all aspects of consciousness and the absolute with another disciple of his teacher, wherein they both worked out the concepts he put forward in the book āI Am That.ā He did not accept students for another 13 years, in 1951. You see, he was still maturing, learning, changing, even though he already had a firm grasp on the absolute.
1922:, self-empowerment and self-therapy" to transmit its teachings. It makes little use of the "traditional language or cultural frames of Advaita Vedanta," and is framed in a western construction of experiential and perennial mysticism, "to the disregard of its social, ethical and political aspects." This "modern experiential and perennialist mystical framework" emphasizes
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James Swartz: "Then in the
Eighties the Western spiritual world became reacquainted with Ramana Maharshi The rediscovery of Ramana roughly coincided with the rise of āNeo-Advaita.ā Neo-Advaita is basically a āsatsangā based āmovementā that has very little in common with either traditional Vedanta or
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David
Frawley: "The teachings of Ramana Maharshi are often the starting point for neo-Advaitic teachers, though other influences also exist in the movement. However, instead of looking into the background and full scope of Ramanaās teachings, there is often only a focus only on those of his teachings
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Western critics object to the perceived relation between Ramana
Maharshi and Neo-Advaita, noting that Ramana never promoted any lineage, did not publicize himself as a guru, never claimed to have disciples, and never appointed any successors. Despite this, there are numerous contemporary teachers who
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is necessary: "all of the great ones had a post awakening sadhana, including Ramana
Maharishi, who spent many years sitting alone in Samadhi before he ever accepted his first student." After realization, further practice is necessary 'to ripen the fruit', as stated by Nisargadatya Maharaj: "the fruit
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He met his teacher in 1933 and had his awakening in 1936. He then traveled as a wandering monk for two years visiting many shrines, temples, and teachers across India, until he recognized there was no difference in his beingness no matter where he was. So he returned home to his wife and business in
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Neo-Advaita has been called a "controversial movement," and has been criticized, for its emphasis on insight alone, omitting the preparatory practices. It has also been criticised for its references to a "lineage" of Ramana
Maharshi, whereas Ramana never claimed to have disciples and never appointed
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and his students. Poonja, better known as Papaji, "told, inferred, or allowed hundreds of individuals to believe they were fully enlightened simply because they'd had one, or many, powerful experiences of awakening." It was those students who initiated the "neo-Advaita", or "satsang" movement, which
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Swartz: "Traditional
Vedanta completely insists that a person be discriminating, dispassionate, calm of mind, and endowed with a āburningā desire for liberation along with other secondary qualifications like devotion, faith, perseverance and so on. In other words it requires a mature adult with a
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Poonja, who is credited as one of the main instigators of the neo-Advaita movement, saw this realization as in itself liberating from karmic consequences and further rebirth. According to Poonja "karmic tendencies remained after enlightenment, the enlightened person was no longer identified with
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Jacobs: "The main Neo-Advaita fallacy ignores the fact that there is an occlusion or veiling formed by vasanas, samskaras, bodily sheaths and vrittis, and there is a granthi or knot forming identification between Self and mind, which has to be severed The
Maharshi's remedy to this whole trap is
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was the greatest modern proponent of
Advaita Vedanta, well known for emphasizing the enquiry of the question "Who am I?" as a means to attain awakening. According to Lucas, following Thomas Csordas, the success of this movement is due to a "portable practice" and a "transposable message". Ramana
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Ramana Maharshi:"Therefore, leaving the corpse-like body as an actual corpse and remaining without even uttering the word 'I' by mouth, if one now keenly enquires, 'What is it that rises as "I"?ā then in the Heart a certain soundless sphurana, 'I-I', will shine forth of its own accord. It is an
1822:, the spiritual root of neo-Advaita is Ramana Maharshi, whose teachings, and method of self-inquiry could easily be transposed to North Americaās liberal spiritual subculture. Popular interest in Indian religions goes as far back as the early 19th century, and was stimulated by the American
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According to Dennis Waite, neo-Advaita claims to remove ignorance, but does not offer help to remove ignorance. According to Caplan, traditional Advaita Vedanta takes years of practice, which is quite different from the neo-Advaita claims. Classical Advaita Vedanta uses the
1996:
approach, pointing out that this is an "invented tradition", which is a response to a novel situation, although it claims a continuity with a "historic past", which is "largely facticious." Brown and Leledaki see these newly emerging traditions as part of western
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Lucas: ... serious critiques leveled at Neo-Advaitins by more traditional Advaitins in India and North America. Disputes over the authenticity of a transposed tradition are a commonplace in the history of missionization and the spread of traditions across
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The western approach to "Asian enlightenment traditions" is highly eclectic, drawing on various Asian traditions, as well as "numerous Western discourses such as psychology, science, and politics." Neo-Advaita uses western discourses, such as
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assert, suggest, or are said by others, to be in his lineage. These assertions have been disputed by other teachers, stating that there is no lineage from Ramana Maharshi. Critics have also noted that Ramana and like-minded teachers like
1744:, emphasizing the direct recognition of the non-existence of the "I" or "ego," without the need of preparatory practice. Its teachings are derived from, but not authorised by, the teachings of the 20th century sage
1788:, via the question "Who am I?", or simply the direct recognition of the non-existence of the "I" or "ego." This recognition is taken to be equal to the Advaita Vedanta recognition of the identity of
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is the main point of neo-Advaita, and that this does not suffice. According to Caplan, the enlightenment-experiences induced by these teachers and their satsangs are considered to be superficial.
1980:
Gregg Lahood also mentions Neo-Advaita as an ingredient of "cosmological hybridization, a process in which spiritual paradises are bound together", as exemplified in American Transcendentalism,
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Frawley: "nstead of looking into the background and full scope of Ramanaās teachings, there is often only a focus only on those of his teachings that seem to promise quick realization for all."
1796:, or the recognition of the "Formless Self." According to neo-Advaitins, no preparatory practice is necessary, nor prolonged study of religious scriptures or tradition: insight alone suffices.
2020:, Versluis describes the emergence of immediatist gurus: gurus who are not connected to any of the traditional religions, and promise instant enlightenment and liberation. These include
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2388:, the socio-cultural context in which a set of beliefs and assumptions is accepted as "real" (see . Ramana's "lineage" lends legitimacy to the position and teachings of those teachers.
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Advaita and Contemporary Indian Philosophy. In: Chattopadhyana (gen.ed.), "History of Science, Philosophy and Culture in Indian Civilization. Volume II Part 2: Advaita Vedanta"
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Eastern Movement Forms as Body-Self Transforming Cultural Practices in the West: Towards a Sociological Perspective. In: Cultural Sociology March 2010 vol. 4 no. 1 123-154
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Alan Jacobs: "What Neo-Advaita presents is the seductive formula that 'there is nothing you can do or need to do, all you have to know is that there is no one there.'",
2012:, "the assertion of immediate spiritual illumination without much if any preparatory practice within a particular religious tradition." Its origins predate American
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Timothy Conway: "...there's NO LINEAGE FROM MAHARSHI and most of these figures are NOT fully enlightened or liberated in any really meaningful sense of the term.
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Since the 1970s western interest in Asian religions has seen a rapid growth. Ramana Maharshi's teachings have been further popularized in the west via
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1776:", and some have criticised it for its lack of preparatory training, and regard enlightenment-experiences induced by Neo-Advaita as superficial.
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White, David Gordon (December 2006), "Digging wells while houses burn? Writing histories of Hinduism in a time of identity politics",
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Lucas, Phillip Charles (2014), "Non-Traditional Modern Advaita Gurus in the West and Their Traditional Modern Advaita Critics",
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Lucas, Phillip Charles (November 2011), "When a Movement Is Not a Movement. Ramana Maharshi and Neo-Advaita in North America",
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Guide Review: David Godman's "No Mind, I Am The Self" The Lives & Teachings Of Sri Lakshmana Swamy & Mathru Sri Sarada
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of the 'phantom ego' to Self or God, until the granthi is severed, the vasanas are rendered harmless like a burned out rope.
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Lucas has called the popularisation of Ramana Maharshi's teachings in the west "the Ramana effect". According to Lucas,
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and mind," and prepare the mind for the insight into non-duality. After awakening, "post awakening sadhana," or
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DualitƤt - NondualitƤt. Konzeptuelles und nichtkonzeptuelles Erkennen in Psychologie und buddhistischer Praxis
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as its key ancestor, who "emphasized the possibility of immediate, direct spiritual knowledge and power."
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De weg tot het Zelf. Leer en leven van de Indische heilige, Sri Ramana Maharshi uit Tiruvannamalai
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Enlightenment After the Enlightenment: American Transformations of Asian Contemplative Traditions
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falls suddenly, but the ripening takes time." Ed Muzika refers to Nisargadatta Maharaj, stating
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The Perennial Appeal of Ramana Maharshi. In: Thomas A. Forsthoefel, Cynthia Ann Humes (2005),
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An Introduction to Sri Ramana's Life and Teachings. David Godman talks to John David. Page 6
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modern Vedanta or even its inspiration, Ramana except the doctrine of non-duality."
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Introduction to "Self-Enquiry (Vicharasangraham) of Bhagavan Sri Ramana Maharshi
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See also Sharf's "Buddhist Modernism and the Rhetoric of Meditative Experience".
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Neo-Advaita makes little use of the "traditional language or cultural frames of
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The birth and death of fundamentalism in non-duality and Advaita teachings.
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Theravada Buddhism. A Social History from Ancient Benares to Modern Colombo
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Advaita VedÄnta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry
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An Interview with David Godman. By Rob Sacks for Realization.org. Page 2
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Talks With Sri Ramana Maharshi: On Realizing Abiding Peace and Happiness
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1830:. In the 1930s Ramana Maharshi's teachings were brought to the west by
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Tantric Yoga and the Wisdom Goddesses: Spiritual Secrets of Ayurveda
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American Gurus: From American Transcendentalism to New Age Religion
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2008:, neo-Advaita is part of a larger religious current which he calls
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What Is Hinduism?: Modern Adventures Into a Profound Global Faith
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are examples: Brown and Leledaki place this "hybridization" in a
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Advanced Yoga Practices Support Forum Posts of Yogani, 2005-2010
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The Sacred Canopy. Elements of a Sociological Theory of Religion
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Self Realisation: The Life and Teachings of Sri Ramana Maharshi
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Nova Religio: The Journal of Alternative and Emergent Religions
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Nova Religio: The Journal of Alternative and Emergent Religions
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Eyes Wide Open: Cultivating Discernment on the Spiritual Path
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American Gurus: From Transcendentalism to New Age Religion
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Neo-Advaita or Pseudo-Advaita and Real Advaita-Nonduality
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2367:, Other examples are Sri Lakshmana and Mathru Sri Sarada.
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Gleig, Ann (2013), Gleig, Ann; Williamson, Lola (eds.),
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Bhagavan Sri Ramana Maharshi ā Great Sage or Milch cow?
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and his "decontextualized and experiential account" of
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has become an important constituent of popular western
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How to Attain Enlightenment: The Vision of Non-Duality
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Everything Is God: The Radical Path of Nondual Judaism
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may contain excessive or inappropriate references to
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Another Canon: Indian Texts and Traditions in English
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The reference by those teachers to Ramana fits into
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Most of them are connected with Ramana Maharshi via
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American Gurus: Seven Questions for Arthur Versluis
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3880:Dennis Waite. Interview with Non-Duality Magazine
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3131:, New Delhi: Sterling Publishers Private Limited
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2265:that seem to promise quick realization for all."
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1755:It is part of a larger religious current called
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3669:Learn how and when to remove this message
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2072:Some critics say that seeing through the
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3805:Nondual Spirituality or Mystical Advaita
3764:Spiritualteachers.org (Author unknown),
3572:Back to the Truth: 5000 Years of Advaita
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3458:Non-Dualisme. De directe bevrijdingsweg
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2296:one-pointed desire to know the Self."
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1784:The basic practice of neo-Advaita is
1752:and several of his western students.
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3703:. The Mountain Path, Sri Ramanashram
3653:where they are used inappropriately.
3622:
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1748:, as interpreted and popularized by
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3912:More on Bhagavan's death experience
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3175:Dictionary of Hindu Lore and Legend
1682:Evolutionary psychology of religion
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3738:
3543:Venkataramiah, Muranagala (2000),
3071:
2165:did not charge fees or donations.
14:
4088:
4018:
3460:, Cothen: Uitgeverij Juwelenschip
3449:Fundamentals of Indian Philosophy
3294:"Relational Spirituality, Part 1"
3277:"Advaita and Western Neo-Advaita"
4044:
4032:
3994:Journal of Consciousness Studies
3627:
3593:10.1111/j.1468-2303.2006.00387.x
3447:Puligandla, Ramakrishna (1997),
3404:The Making of Buddhist Modernism
3270:, Himalayan Academy Publications
3261:, London and New York: Routledge
3129:Saivism - A Perspective of Grace
3080:
971:
41:
4000:(11ā12): 267ā87, archived from
3959:
3945:
3917:
3438:Paranjape, Makarand R. (2009),
3211:Forsthoefel, Thomas A. (2005),
3164:Hinduism: An Alphabetical Guide
2391:
2370:
2349:
2340:
2331:
2321:
2299:
2289:
2277:
2268:
2258:
2248:
2223:
2214:
2205:
2196:
2107:) to train students and attain
3618:
3371:Maharaj, Nisargadatta (1987),
2233:on Theravada Buddhism and the
2229:See also the influence of the
1958:culture, with influences like
1950:. It can also be found in the
1:
3910:David Godman (23 June 2008),
3257:Gombrich, Richard F. (1996),
3179:, National Geographic Books,
2403:
1667:Cognitive science of religion
257:Sravana, manana, nididhyasana
3926:Disciples of Ramana Maharshi
3701:Misconceptions about Advaita
3465:Shankarananda Swami (2011),
3275:Jacobs, Alan (Autumn 2004),
3206:, Cambridge University Press
2068:Four stages of enlightenment
2043:
1779:
7:
3898:Awakening versus Liberation
3467:Consciousness Is Everything
3406:, Oxford University Press,
3227:, Motilal Banarsidass Publ.
3204:An Introduction to Hinduism
3171:Dallapiccola, Anna (2002),
2168:
2058:Insight alone is not enough
1942:, but also in the works of
1481:Proto-Indo-Iranian religion
1166:Spiritual but not religious
10:
4093:
3402:McMahan, David L. (2008),
3360:Mahadevan, T.M.P. (1994),
3232:Gleig, Ann Louise (2011),
3066:
2149:
2145:
2083:
2061:
1894:
1875:
1861:
1807:
1803:
272:"Unfoldment of the middle"
18:
3985:Sharf, Robert H. (2000),
3766:"Neo-Advaita Demystified"
3608:Zimmer, Heinrich (1948),
3565:, Oxford University Press
3561:Versluis, Arthur (2014),
3525:Sinari, Ramakant (2000),
3474:Sharf, Robert H. (1995),
3281:The Mountain Path Journal
3136:Berger, Peter L. (1990),
2870:Brown & Leledaki 2010
2858:Brown & Leledaki 2010
2846:Brown & Leledaki 2010
757:Classical Advaita Vedanta
507:Classical Advaita Vedanta
461:Shiva Sutras of Vasugupta
139:Classical Advaita vedanta
58:Classical Advaita Vedanta
3495:10.1163/1568527952598549
3429:Narasimha Swami (1993),
3420:Michaelson, Jay (2009),
3202:Flood, Gavin D. (1996),
3193:Davis, Leesa S. (2010),
3153:Caplan, Mariana (2009),
3140:, New York: Anchor Books
2190:
1986:transpersonal psychology
1964:The Perennial Philosophy
1936:Sarvepalli Radhakrishnan
1836:A Search in Secret India
1834:, a Theosophist, in his
1672:Neuroscience of religion
1637:True self and false self
773:Sringeri Sharada Peetham
366:Vedantasara of Sadananda
19:Not to be confused with
4077:New religious movements
3864:arunachala-ramana.org,
3538:, Sentient Publications
3456:Renard, Philip (2010),
3334:10.1525/nr.2011.15.2.93
3326:10.1525/nr.2011.15.2.93
3266:Hinduism Today (2007),
3223:Frawley, David (1996),
2384:, which is part of the
2312:unconditional surrender
1970:The Doors of Perception
1954:, and the contemporary
1818:According to Lucas and
936:Vishishtadvaita Vedanta
3878:Non-Duality Magazine,
3640:self-published sources
3570:Waite, Dennis (2007),
3534:Swartz, James (2008),
3469:, Palmer Higgs Pty Ltd
3354:10.1525/nr.2014.17.3.6
3292:Lahood, Gregg (2010),
3162:Dalal, Roshen (2011),
2386:plausibility structure
2156:Guru-shishya tradition
2143:
1742:new religious movement
1155:New religious movement
795:Modern Advaita Vedanta
752:Monasteries and Orders
405:Attributed to Shankara
3389:Marek, David (2008),
3166:, Penguin Books India
3127:Arulsamy, S. (1987),
2590:, p. 10, note 6.
2306:persistent effective
2285:The Knot of the Heart
2138:
2101:"fourfold discipline"
2080:Practice is necessary
2036:, Versluis points to
1916:New Age millennialism
1878:Charismatic authority
1767:New Age millennialism
1612:Humanistic psychology
1413:Esoteric Christianity
1257:Spiritual development
1230:Spiritual development
812:Arsha Vidya Gurukulam
725:Precanonical Buddhism
599:Swami Sarvapriyananda
356:Advaita Bodha Deepika
3966:Elizabeth Reninger,
3830:What is Neo-Advaita?
3547:, Inner Directions,
3095:for the books listed
2231:Theosophical Society
2175:Hinduism in the West
2163:Nisargadatta Maharaj
2133:post-satori practice
2064:Post-satori training
2053:Insight and practice
2032:, and also includes
1952:Theosophical Society
1901:Perennial philosophy
1828:Theosophical Society
1738:the Satsang-movement
1458:Theosophical Society
1438:Comparative religion
1346:Perennial philosophy
1207:Religious experience
1185:Spiritual experience
1160:Secular spirituality
961:Neo-Advaita teachers
951:Inchegeri Sampradaya
891:Anantanand Rambachan
856:Daniel H. H. Ingalls
768:Gaudapadacharya Math
763:Dashanami Sampradaya
639:Nisargadatta Maharaj
606:Shaivism/Tantra/Nath
484:Inchegeri Sampradaya
478:Works by Vivekananda
466:Pratyabhijnahridayam
342:Principal Upanishads
102:Inchegeri Sampradaya
77:Shaivism/Tantra/Nath
3375:, The Acorn Press,
3236:, RICE UNIVERSITY,
2185:Spiritual bypassing
2038:Ralph Waldo Emerson
1973:, and writers like
1928:personal experience
1858:The "Ramana effect"
1622:Positive psychology
1322:Western esotericism
1285:Divine illumination
1197:Mystical experience
828:Ramakrishna Mission
802:Divine Life Society
589:Swami Chinmayananda
29:Part of a series on
3970:. About.com Taoism
3581:History and Theory
3433:, Sri Ramanasraman
3366:, Sri Ramanasramam
2685:, p. 185-188.
2476:, p. 108-109.
2438:, p. 306-307.
2310:, and/or complete
2239:Buddhist modernism
2235:Vipassana movement
1994:"structurationist"
1891:Western discourses
1824:Transcendentalists
1677:Geschwind syndrome
1662:Mystical psychosis
1356:Emanuel Swedenborg
1252:Spiritual activism
1247:Self-actualization
1217:Spiritual practice
1150:Buddhist modernism
788:Jyotirmaį¹ha PÄ«į¹haį¹
16:Religious movement
3679:
3678:
3671:
3122:
3121:
2105:sÄdhana-catustaya
2086:Indian philosophy
2074:'illusion of ego'
2014:Transcendentalism
1988:and the works of
1932:Swami Vivekananda
1731:
1730:
1575:Other non-Western
1378:Transcendentalism
1212:Religious ecstasy
1012:
1011:
778:Govardhana PÄ«į¹haį¹
667:Sramanic movement
579:Swami Rama Tirtha
574:Swami Vivekananda
4084:
4049:
4048:
4037:
4036:
4035:
4028:
4014:
4013:
4012:
4006:
3991:
3972:
3963:
3957:
3949:
3943:
3935:
3929:
3924:Advaita Vision,
3921:
3915:
3907:
3901:
3892:
3883:
3875:
3869:
3861:
3850:
3842:
3833:
3825:
3808:
3803:Timothy Conway,
3800:
3794:
3789:Timothy Conway,
3786:
3769:
3761:
3750:
3742:
3736:
3735:
3730:. Archived from
3720:
3705:
3696:
3674:
3667:
3663:
3660:
3654:
3631:
3630:
3623:
3613:
3604:
3603:, AYP Publishing
3595:
3575:
3566:
3557:
3539:
3530:
3521:
3520:
3519:
3513:
3507:, archived from
3506:
3480:
3470:
3461:
3452:
3443:
3434:
3425:
3416:
3398:
3397:
3385:
3367:
3356:
3336:
3308:
3298:
3288:
3271:
3262:
3253:
3244:
3228:
3219:
3215:Gurus In America
3207:
3198:
3189:
3178:
3167:
3158:
3149:
3141:
3132:
3117:
3114:
3108:
3084:
3076:
3061:
3060:, p. 29ā51.
3055:
3049:
3046:Forsthoefel 2005
3043:
3037:
3031:
3025:
3024:, p. 84-85.
3019:
3013:
3007:
3001:
2995:
2989:
2983:
2977:
2971:
2965:
2959:
2953:
2947:
2938:
2932:
2921:
2915:
2909:
2903:
2897:
2891:
2885:
2879:
2873:
2867:
2861:
2855:
2849:
2843:
2834:
2828:
2822:
2816:
2810:
2804:
2798:
2792:
2786:
2780:
2769:
2763:
2754:
2748:
2742:
2741:, p. 16-17.
2736:
2725:
2719:
2713:
2707:
2698:
2692:
2686:
2680:
2674:
2668:
2662:
2656:
2647:
2641:
2628:
2622:
2603:
2597:
2591:
2585:
2579:
2573:
2567:
2561:
2555:
2549:
2543:
2537:
2528:
2522:
2513:
2507:
2496:
2490:
2477:
2471:
2462:
2456:
2439:
2433:
2424:
2418:
2398:
2395:
2389:
2374:
2368:
2353:
2347:
2344:
2338:
2335:
2329:
2325:
2319:
2303:
2297:
2293:
2287:
2281:
2275:
2272:
2266:
2262:
2256:
2252:
2246:
2227:
2221:
2218:
2212:
2209:
2203:
2200:
2049:any successors.
1838:. Stimulated by
1723:
1716:
1709:
1632:Self-realization
1014:
1013:
1004:
997:
990:
977:Hindu philosophy
975:
946:Kashmir Shaivism
941:Advaita Shaivism
886:Patrick Olivelle
807:Chinmaya Mission
560:Advaita teachers
533:VÄchaspati Misra
455:Kashmir Shaivism
437:Yoga Yajnavalkya
420:Aparokshanubhuti
361:DÅg-DÅÅya-Viveka
212:Kashmir Shaivism
195:Cause and effect
84:Kashmir Shaivism
45:
26:
25:
4092:
4091:
4087:
4086:
4085:
4083:
4082:
4081:
4057:
4056:
4055:
4043:
4033:
4031:
4023:
4021:
4010:
4008:
4004:
3989:
3984:
3981:
3979:Further reading
3976:
3975:
3964:
3960:
3950:
3946:
3936:
3932:
3922:
3918:
3908:
3904:
3896:Edward Muzika,
3893:
3886:
3876:
3872:
3862:
3853:
3843:
3836:
3826:
3811:
3801:
3797:
3787:
3772:
3762:
3753:
3743:
3739:
3722:
3721:
3708:
3699:David Frawley,
3697:
3684:
3675:
3664:
3658:
3655:
3644:
3632:
3628:
3621:
3616:
3599:Yogani (2011),
3555:
3517:
3515:
3511:
3478:
3414:
3395:
3383:
3296:
3187:
3118:
3112:
3109:
3098:
3085:
3074:
3072:Printed sources
3069:
3064:
3056:
3052:
3044:
3040:
3032:
3028:
3020:
3016:
3008:
3004:
2996:
2992:
2986:Puligandla 1997
2984:
2980:
2974:Michaelson 2009
2972:
2968:
2960:
2956:
2948:
2941:
2933:
2924:
2916:
2912:
2904:
2900:
2892:
2888:
2880:
2876:
2868:
2864:
2856:
2852:
2844:
2837:
2829:
2825:
2817:
2813:
2805:
2801:
2793:
2789:
2781:
2772:
2764:
2757:
2749:
2745:
2737:
2728:
2720:
2716:
2708:
2701:
2693:
2689:
2681:
2677:
2669:
2665:
2657:
2650:
2642:
2631:
2623:
2606:
2598:
2594:
2586:
2582:
2574:
2570:
2562:
2558:
2550:
2546:
2538:
2531:
2523:
2516:
2508:
2499:
2491:
2480:
2472:
2465:
2457:
2442:
2434:
2427:
2419:
2410:
2406:
2401:
2396:
2392:
2375:
2371:
2357:H. W. L. Poonja
2354:
2350:
2345:
2341:
2336:
2332:
2326:
2322:
2316:
2315:
2304:
2300:
2294:
2290:
2282:
2278:
2273:
2269:
2263:
2259:
2253:
2249:
2228:
2224:
2219:
2215:
2210:
2206:
2201:
2197:
2193:
2171:
2158:
2148:
2096:
2082:
2070:
2060:
2055:
2046:
2006:Arthur Versluis
1960:Aldous Huxley's
1911:
1893:
1884:Ramana Maharshi
1880:
1874:
1868:Advaita Vedanta
1864:Ramana Maharshi
1862:Main articles:
1860:
1847:H. W. L. Poonja
1816:
1810:Ramana Maharshi
1806:
1782:
1774:Advaita Vedanta
1763:Arthur Versluis
1750:H. W. L. Poonja
1746:Ramana Maharshi
1727:
1687:
1686:
1657:
1656:
1642:
1641:
1607:
1606:
1597:
1596:
1577:
1576:
1567:
1566:
1505:Advaita Vedanta
1473:
1472:
1463:
1462:
1433:
1432:
1423:
1422:
1277:
1276:
1262:
1261:
1232:
1231:
1222:
1221:
1202:Oceanic feeling
1187:
1186:
1177:
1176:
1145:
1144:
1135:
1134:
1133:
1074:
1073:
1064:
1063:
1062:
1047:
1046:
1008:
979:
966:
965:
931:Advaita Vedanta
921:
913:
912:
881:Hajime Nakamura
861:Richard De Smet
841:
833:
832:
753:
745:
744:
662:
654:
653:
644:H. W. L. Poonja
634:Ramana Maharshi
594:Swami Dayananda
584:Swami Sivananda
553:Bharathi Tirtha
538:Padmapadacharya
503:
495:
494:
410:Vivekachudamani
388:Mandukya Karika
376:Ashtavakra Gita
331:Advaita Vedanta
328:
320:
319:
290:
282:
281:
237:
229:
228:
135:
127:
126:
53:
24:
17:
12:
11:
5:
4090:
4080:
4079:
4074:
4069:
4054:
4053:
4041:
4020:
4019:External links
4017:
4016:
4015:
3980:
3977:
3974:
3973:
3958:
3952:Gangaji.orgg,
3944:
3930:
3916:
3902:
3884:
3870:
3851:
3834:
3828:James Swartz,
3809:
3795:
3770:
3751:
3737:
3734:on 2016-04-17.
3706:
3681:
3680:
3677:
3676:
3635:
3633:
3626:
3620:
3617:
3615:
3614:
3605:
3596:
3587:(4): 104ā131,
3576:
3574:, Mantra Books
3567:
3558:
3553:
3540:
3531:
3522:
3489:(3): 228ā283,
3471:
3462:
3453:
3444:
3442:, Anthem Press
3435:
3426:
3417:
3412:
3399:
3386:
3381:
3368:
3357:
3337:
3309:
3289:
3272:
3263:
3254:
3245:
3229:
3220:
3208:
3199:
3190:
3185:
3168:
3159:
3150:
3142:
3133:
3123:
3120:
3119:
3088:
3086:
3079:
3073:
3070:
3068:
3065:
3063:
3062:
3050:
3038:
3026:
3014:
3002:
2990:
2988:, p. 253.
2978:
2966:
2954:
2939:
2922:
2910:
2908:, p. 1,2.
2898:
2886:
2874:
2872:, p. 131.
2862:
2860:, p. 129.
2850:
2848:, p. 127.
2835:
2823:
2811:
2799:
2797:, p. 5-6.
2787:
2770:
2755:
2743:
2726:
2714:
2699:
2687:
2675:
2663:
2648:
2646:, p. 194.
2629:
2604:
2592:
2580:
2568:
2566:, p. 805.
2556:
2544:
2542:, p. 233.
2529:
2514:
2512:, p. 110.
2497:
2495:, p. 109.
2478:
2463:
2440:
2425:
2407:
2405:
2402:
2400:
2399:
2390:
2369:
2348:
2339:
2330:
2320:
2298:
2288:
2276:
2267:
2257:
2247:
2222:
2213:
2204:
2194:
2192:
2189:
2188:
2187:
2182:
2177:
2170:
2167:
2147:
2144:
2121:bodily sheaths
2081:
2078:
2059:
2056:
2054:
2051:
2045:
2042:
1892:
1889:
1859:
1856:
1840:Arthur Osborne
1805:
1802:
1781:
1778:
1736:, also called
1729:
1728:
1726:
1725:
1718:
1711:
1703:
1700:
1699:
1698:
1697:
1689:
1688:
1685:
1684:
1679:
1674:
1669:
1664:
1658:
1654:
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1652:
1649:
1648:
1644:
1643:
1640:
1639:
1634:
1629:
1624:
1619:
1614:
1608:
1604:
1603:
1602:
1599:
1598:
1595:
1594:
1589:
1584:
1578:
1574:
1573:
1572:
1569:
1568:
1565:
1564:
1553:
1552:
1547:
1542:
1537:
1532:
1527:
1522:
1517:
1512:
1507:
1496:
1495:
1493:Zoroastrianism
1484:
1483:
1474:
1470:
1469:
1468:
1465:
1464:
1461:
1460:
1455:
1450:
1445:
1440:
1434:
1430:
1429:
1428:
1425:
1424:
1421:
1420:
1415:
1410:
1405:
1400:
1395:
1390:
1385:
1380:
1375:
1364:
1363:
1358:
1353:
1348:
1337:
1336:
1325:
1324:
1319:
1314:
1309:
1298:
1297:
1292:
1287:
1278:
1274:
1273:
1272:
1269:
1268:
1264:
1263:
1260:
1259:
1254:
1249:
1244:
1239:
1233:
1229:
1228:
1227:
1224:
1223:
1220:
1219:
1214:
1209:
1204:
1199:
1194:
1192:Lived religion
1188:
1184:
1183:
1182:
1179:
1178:
1175:
1174:
1169:
1162:
1157:
1152:
1146:
1142:
1141:
1140:
1137:
1136:
1132:
1131:
1126:
1121:
1116:
1115:
1114:
1104:
1103:
1102:
1097:
1092:
1082:
1080:Elite religion
1076:
1075:
1071:
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871:Sengaku Mayeda
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783:DvÄraka PÄ«į¹haį¹
780:
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615:
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400:Upadesasahasri
391:
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363:
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338:
336:Prasthanatrayi
329:
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54:
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46:
38:
37:
31:
30:
15:
9:
6:
4:
3:
2:
4089:
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4068:
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4052:
4047:
4042:
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4030:
4029:
4026:
4007:on 2013-05-13
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3749:
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3745:Jeff Foster,
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3693:
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3689:
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3673:
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3648:
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3641:
3636:This article
3634:
3625:
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3611:
3606:
3602:
3597:
3594:
3590:
3586:
3582:
3577:
3573:
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3554:1-878019-00-7
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3532:
3528:
3523:
3514:on 2019-04-12
3510:
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3327:
3323:
3320:(2): 93ā114,
3319:
3315:
3310:
3306:
3302:
3295:
3290:
3287:on 2015-05-18
3286:
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3196:
3191:
3188:
3186:0-500-51088-1
3182:
3177:
3176:
3169:
3165:
3160:
3157:, Sounds True
3156:
3151:
3148:
3143:
3139:
3134:
3130:
3125:
3124:
3116:
3106:
3102:
3101:add the ISBNs
3096:
3094:
3089:This article
3087:
3083:
3078:
3077:
3059:
3054:
3048:, p. 37.
3047:
3042:
3035:
3030:
3023:
3018:
3012:, p. 85.
3011:
3006:
3000:, p. 84.
2999:
2994:
2987:
2982:
2976:, p. 79.
2975:
2970:
2963:
2962:Versluis 2014
2958:
2951:
2950:Versluis 2014
2946:
2944:
2936:
2935:Versluis 2014
2931:
2929:
2927:
2919:
2918:Versluis 2014
2914:
2907:
2906:Versluis 2014
2902:
2895:
2890:
2883:
2882:Gombrich 1996
2878:
2871:
2866:
2859:
2854:
2847:
2842:
2840:
2833:, p. 33.
2832:
2827:
2821:, p. 31.
2820:
2815:
2808:
2803:
2796:
2791:
2784:
2779:
2777:
2775:
2767:
2762:
2760:
2753:, p. 97.
2752:
2747:
2740:
2735:
2733:
2731:
2724:, p. 94.
2723:
2718:
2712:, p. 99.
2711:
2706:
2704:
2696:
2691:
2684:
2679:
2673:, p. 93.
2672:
2667:
2660:
2655:
2653:
2645:
2640:
2638:
2636:
2634:
2627:, p. 96.
2626:
2621:
2619:
2617:
2615:
2613:
2611:
2609:
2602:, p. 82.
2601:
2596:
2589:
2584:
2578:, p. 81.
2577:
2572:
2565:
2560:
2554:, p. 48.
2553:
2548:
2541:
2540:Versluis 2014
2536:
2534:
2526:
2521:
2519:
2511:
2506:
2504:
2502:
2494:
2489:
2487:
2485:
2483:
2475:
2470:
2468:
2460:
2459:Versluis 2014
2455:
2453:
2451:
2449:
2447:
2445:
2437:
2432:
2430:
2423:, p. 17.
2422:
2417:
2415:
2413:
2408:
2394:
2387:
2383:
2379:
2373:
2366:
2362:
2358:
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2343:
2334:
2324:
2313:
2309:
2302:
2292:
2286:
2280:
2271:
2261:
2251:
2244:
2241:, especially
2240:
2236:
2232:
2226:
2217:
2208:
2199:
2195:
2186:
2183:
2181:
2178:
2176:
2173:
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2166:
2164:
2157:
2153:
2142:
2137:
2134:
2130:
2126:
2122:
2118:
2114:
2110:
2106:
2102:
2095:
2091:
2087:
2077:
2075:
2069:
2065:
2050:
2041:
2039:
2035:
2031:
2027:
2023:
2022:Eckhart Tolle
2019:
2015:
2011:
2007:
2004:According to
2002:
2000:
1995:
1991:
1987:
1983:
1978:
1976:
1972:
1971:
1966:
1965:
1961:
1957:
1953:
1949:
1945:
1941:
1937:
1933:
1929:
1925:
1921:
1917:
1910:
1906:
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1888:
1885:
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1848:
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1821:
1815:
1811:
1801:
1797:
1795:
1791:
1787:
1777:
1775:
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1753:
1751:
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1712:
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1705:
1704:
1702:
1701:
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1683:
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1660:
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1651:
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1638:
1635:
1633:
1630:
1628:
1625:
1623:
1620:
1618:
1615:
1613:
1610:
1609:
1605:Psychological
1601:
1600:
1593:
1590:
1588:
1585:
1583:
1580:
1579:
1571:
1570:
1563:
1560:
1559:
1558:
1557:
1551:
1548:
1546:
1543:
1541:
1538:
1536:
1533:
1531:
1528:
1526:
1523:
1521:
1518:
1516:
1515:Enlightenment
1513:
1511:
1510:Buddha-nature
1508:
1506:
1503:
1502:
1501:
1500:
1494:
1491:
1490:
1489:
1488:
1482:
1479:
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1467:
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1459:
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1451:
1449:
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1444:
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1427:
1426:
1419:
1416:
1414:
1411:
1409:
1406:
1404:
1401:
1399:
1398:Anthroposophy
1396:
1394:
1391:
1389:
1386:
1384:
1381:
1379:
1376:
1374:
1371:
1370:
1369:
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1362:
1359:
1357:
1354:
1352:
1349:
1347:
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1343:
1342:
1341:
1335:
1332:
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1330:
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1323:
1320:
1318:
1315:
1313:
1310:
1308:
1305:
1304:
1303:
1302:
1296:
1293:
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1288:
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1283:
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1281:
1271:
1270:
1266:
1265:
1258:
1255:
1253:
1250:
1248:
1245:
1243:
1242:Individuation
1240:
1238:
1235:
1234:
1226:
1225:
1218:
1215:
1213:
1210:
1208:
1205:
1203:
1200:
1198:
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1190:
1189:
1181:
1180:
1173:
1170:
1167:
1163:
1161:
1158:
1156:
1153:
1151:
1148:
1147:
1139:
1138:
1130:
1129:Folk religion
1127:
1125:
1122:
1120:
1117:
1113:
1110:
1109:
1108:
1105:
1101:
1098:
1096:
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1088:
1087:
1086:
1083:
1081:
1078:
1077:
1068:
1067:
1059:
1056:
1054:
1051:
1050:
1045:
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1038:
1035:
1032:
1031:
1028:
1025:
1024:
1020:
1016:
1015:
1005:
1000:
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991:
986:
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983:
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978:
974:
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969:
962:
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952:
949:
947:
944:
942:
939:
937:
934:
932:
929:
927:
924:
923:
917:
916:
909:
906:
905:
901:
900:
897:
896:Arvind Sharma
894:
892:
889:
887:
884:
882:
879:
877:
874:
872:
869:
867:
866:Eliot Deutsch
864:
862:
859:
857:
854:
852:
849:
848:
844:
843:
837:
836:
829:
826:
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808:
805:
803:
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789:
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779:
776:
774:
771:
769:
766:
764:
761:
760:
759:
758:
749:
748:
741:
740:Buddha-nature
738:
736:
733:
731:
728:
726:
723:
722:
721:
720:
719:
712:
709:
707:
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689:
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684:
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664:
658:
657:
650:
649:Vijnanabhiksu
647:
645:
642:
640:
637:
635:
632:
631:
630:
629:
628:
627:
619:
616:
614:
611:
610:
609:
608:
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600:
597:
595:
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582:
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572:
571:
570:
569:
568:
561:
558:
557:
554:
551:
549:
546:
544:
541:
539:
536:
534:
531:
529:
526:
524:
523:Mandana Misra
521:
519:
516:
514:
511:
510:
509:
508:
499:
498:
491:
488:
487:
486:
485:
479:
476:
475:
474:
473:
467:
464:
462:
459:
458:
457:
456:
450:
449:Avadhuta Gita
447:
446:
445:
444:
438:
435:
433:
432:Yoga Vasistha
430:
429:
428:
427:
421:
418:
416:
413:
411:
408:
406:
403:
401:
398:
397:
396:
395:
389:
386:
385:
384:
383:
377:
374:
372:
369:
367:
364:
362:
359:
357:
354:
351:
350:Bhagavad Gita
347:
346:Brahma Sutras
343:
339:
337:
334:
333:
332:
324:
323:
316:
313:
311:
308:
306:
303:
301:
298:
296:
293:
292:
286:
285:
278:
275:
273:
270:
268:
265:
263:
260:
258:
255:
253:
250:
248:
245:
243:
240:
239:
233:
232:
225:
222:
220:
217:
216:
215:
214:
213:
206:
203:
201:
198:
196:
193:
191:
188:
186:
183:
181:
178:
176:
173:
171:
170:Satchitananda
168:
166:
163:
161:
158:
156:
153:
151:
148:
146:
143:
142:
141:
140:
131:
130:
123:
120:
118:
115:
114:
113:
112:
111:
110:New movements
103:
99:
97:
94:
91:
87:
85:
82:
81:
80:
79:
78:
71:
68:
66:
63:
62:
61:
60:
59:
49:
48:
44:
40:
39:
36:
33:
32:
28:
27:
22:
4009:, retrieved
4002:the original
3997:
3993:
3967:
3961:
3953:
3947:
3939:
3933:
3925:
3919:
3911:
3905:
3897:
3879:
3873:
3865:
3846:
3845:John David,
3829:
3804:
3798:
3790:
3765:
3746:
3740:
3732:the original
3725:
3700:
3665:
3656:
3645:Please help
3637:
3609:
3600:
3584:
3580:
3571:
3562:
3544:
3535:
3526:
3516:, retrieved
3509:the original
3486:
3482:
3466:
3457:
3448:
3439:
3430:
3421:
3403:
3391:
3382:085655-406-5
3372:
3362:
3345:
3341:
3317:
3313:
3304:
3300:
3285:the original
3280:
3267:
3258:
3252:, SUNY Press
3249:
3233:
3224:
3218:, SUNY Press
3216:
3212:
3203:
3194:
3174:
3163:
3154:
3146:
3137:
3128:
3110:
3105:citation bot
3099:Please help
3090:
3053:
3041:
3034:Maharaj 1987
3029:
3017:
3005:
2993:
2981:
2969:
2964:, p. 4.
2957:
2952:, p. 3.
2937:, p. 2.
2920:, p. 1.
2913:
2901:
2894:McMahan 2008
2889:
2877:
2865:
2853:
2826:
2814:
2802:
2790:
2785:, p. 5.
2768:, p. 9.
2746:
2717:
2690:
2678:
2666:
2595:
2583:
2571:
2559:
2547:
2393:
2372:
2361:Andrew Cohen
2351:
2342:
2333:
2323:
2308:Self-enquiry
2301:
2291:
2279:
2270:
2260:
2250:
2243:D. T. Suzuki
2225:
2216:
2207:
2198:
2159:
2139:
2104:
2097:
2094:Self-enquiry
2071:
2047:
2034:Perennialism
2026:Andrew Cohen
2017:
2009:
2003:
1979:
1968:
1962:
1948:Zen Buddhism
1924:Perennialism
1912:
1881:
1852:spirituality
1844:
1835:
1832:Paul Brunton
1817:
1814:Self-enquiry
1798:
1786:self-inquiry
1783:
1771:
1756:
1754:
1737:
1733:
1732:
1655:Neurological
1555:
1554:
1520:Kevala jnana
1498:
1497:
1486:
1485:
1476:Pre-historic
1475:
1442:
1408:Spiritualism
1383:Universalism
1366:
1365:
1340:Early modern
1339:
1338:
1327:
1326:
1317:Neoplatonism
1300:
1299:
1279:
1027:Spirituality
908:David Godman
902:Non-academic
851:Paul Deussen
818:
817:
816:
794:
793:
792:
756:
755:
717:
716:
715:
673:
672:
671:
625:
624:
623:
622:
613:Gorakshanath
605:
604:
603:
567:Contemporary
566:
565:
564:
518:Adi Shankara
506:
505:
483:
482:
471:
470:
454:
453:
442:
441:
426:Advaita-Yoga
425:
424:
404:
394:Adi Shankara
393:
392:
381:
380:
330:
277:Self-enquiry
219:Pratyabhijna
211:
210:
209:
185:Three Bodies
180:Tat Tvam Asi
138:
137:
116:
109:
108:
107:
90:Pratyabhijna
76:
75:
74:
56:
55:
4067:Neo-Advaita
3954:The Lineage
3938:Rob Sacks,
3894:Ed Muzika,
3659:August 2023
3619:Web-sources
3424:, Shambhala
3348:(3): 6ā37,
3113:August 2023
3103:or run the
3058:Berger 1990
3022:Jacobs 2004
3010:Jacobs 2004
2998:Jacobs 2004
2831:Lahood 2010
2819:Lahood 2010
2739:Caplan 2009
2695:Sinari 2000
2683:Renard 2010
2600:Jacobs 2004
2576:Jacobs 2004
2564:Yogani 2011
2436:Swartz 2008
2421:Caplan 2009
2010:immediatism
1999:Orientalism
1944:D.T. Suzuki
1940:Neo-Vedanta
1905:Orientalism
1758:immediatism
1734:Neo-Advaita
1617:Mindfulness
1535:Neo-Vedanta
1453:Orientalism
1443:Neo-Advaita
1431:Orientalist
1388:New Thought
1373:Romanticism
1351:Jakob Bƶhme
1312:Hermeticism
1295:Panentheism
1072:Traditional
840:Scholarship
820:Neo-Vedanta
626:Neo-Advaita
472:Neo-Vedanta
117:Neo-Advaita
21:Neo-Vedanta
4061:Categories
4011:2015-09-14
3647:improve it
3518:2012-09-08
2807:Sharf 1995
2795:Gleig 2011
2783:Gleig 2011
2766:Gleig 2011
2751:Lucas 2011
2722:Lucas 2011
2710:Lucas 2011
2671:Lucas 2011
2659:Lucas 2011
2644:Gleig 2013
2625:Lucas 2011
2588:Marek 2008
2552:Davis 2010
2525:Lucas 2014
2510:Lucas 2011
2493:Lucas 2011
2474:Lucas 2011
2404:References
2382:legitimacy
2380:notion of
2152:Sampradaya
2150:See also:
2090:Jnana Yoga
2084:See also:
2062:See also:
1990:Ken Wilber
1975:Ken Wilber
1909:Nondualism
1895:See also:
1876:See also:
1872:Nondualism
1808:See also:
1525:Madhyamaka
1448:Nonduality
1307:Gnosticism
1267:Influences
1172:Syncretism
956:Nondualism
920:Categories
876:Max MĆ¼ller
730:Madhyamika
686:Upanishads
661:Influences
548:Vidyaranya
543:Amalananda
415:Atma bodha
371:Panchadasi
310:Jivanmukta
262:Jnana yoga
247:Meditation
165:MahÄvÄkyas
122:Nondualism
3373:I Am That
3242:885589248
2255:cultures.
2117:samskaras
2044:Criticism
2030:Platonism
1780:Teachings
1627:Self-help
1587:Shamanism
1556:East-Asia
1550:Yogachara
1403:Occultism
1393:Theosophy
1334:Mysticism
1301:Antiquity
1290:Pantheism
1237:Ego death
1119:Mysticism
1107:Christian
528:SureÅvara
513:Gaudapada
382:Gaudapada
267:RÄja yoga
252:SvÄdhyÄya
236:Practices
205:Neti neti
160:Ajativada
4051:Religion
3238:ProQuest
2378:Berger's
2169:See also
1826:and the
1695:Category
1647:Research
1592:Totemism
1328:Medieval
1112:Catholic
1100:Hasidism
1095:Kabbalah
1090:Merkabah
1058:Timeline
1044:Religion
1019:a series
1017:Part of
845:Academic
735:Yogacara
718:Buddhism
674:Hinduism
502:Teachers
300:Anubhava
134:Concepts
70:Vivarana
4072:Advaita
4025:Portals
3651:sources
3067:Sources
2365:Gangaji
2146:Lineage
2125:vrittis
2113:vasanas
1982:New Age
1956:New Age
1897:New Age
1820:Frawley
1804:History
1794:Brahman
1582:Animism
1418:New Age
1361:Pietism
1280:General
1275:Western
1053:History
1034:Outline
926:Advaita
711:Vedanta
701:Samkhya
691:Mimamsa
490:Dasbodh
150:Brahman
65:BhÄmatÄ«
52:Schools
35:Advaita
3551:
3410:
3379:
3332:
3240:
3183:
3091:lacks
2109:moksha
2092:, and
2024:, and
1907:, and
1870:, and
1562:Taoism
1540:Tantra
1530:Moksha
1367:Modern
1143:Modern
1124:Sufism
1085:Jewish
315:Sahaja
305:Turiya
295:Moksha
289:Moksha
224:so'ham
155:Avidya
4039:India
4005:(PDF)
3990:(PDF)
3512:(PDF)
3483:NUMEN
3479:(PDF)
3396:(PDF)
3330:JSTOR
3297:(PDF)
3093:ISBNs
2191:Notes
2016:. In
1790:Atman
1740:is a
1499:India
1471:Asian
696:Nyaya
681:Vedas
327:Texts
200:Kosha
145:Atman
3549:ISBN
3408:ISBN
3377:ISBN
3181:ISBN
2283:See
2154:and
2129:Self
2123:and
2066:and
1967:and
1934:and
1812:and
1792:and
1545:Yoga
1487:Iran
706:Yoga
443:Nath
242:Guru
190:Aham
96:Nath
3589:doi
3499:hdl
3491:doi
3350:doi
3322:doi
3307:(1)
1938:'s
1920:Zen
1761:by
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3992:,
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