The last four stages, describing the final slide into the underlying non-duality, are hard to understand As happens so often when we confront Brahmin non-dual philosophy, the last four stages are difficult to distinguish individually and one struggles to agree with their necessity. The reader wonders how much of the alleged change of consciousness is epistemological in nature and how much in this final release is ontological.
We could then construct the hypothesis, that in the early days of the Moksapaya, the text was developed in non-Brahmin circles. It constituted a genuinely new and clever way of communicating heterodox liberation philosophy to the upper classes of Indian society. Due to its success, the concept was then brought under Brahmin hegemony and editing, and changed its name to (inter alia) Vasistha’s Yoga. Its philosophical idealism and Gnostic liberation were relatively easy to fit into Brahmin Vedantic thinking. For the Brahmins, this meant that they were able to complement their Vedantic theology with a practical liberation philosophy: a yoga taught by Vasistha.
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