This reminds me of my very first visit to the San Francisco Zen Center. The monk's lecture opens with:
"If any of you have in your libraries the books by DT Suzuki, BURN THEM!,
Suzuki being the Japanese scholar who brought Zen teachings to the West through his books.
Are you saying book burning is a good idea? Even more importantly, why should we burn the books, the very things that have preserved the knowledge you could obtain in full, rather than the bastardized excerpts, quotes, etc., that you get off of the web?
Everything about Plato, the Upanishads, and every other text written in languages you can't read along with historical context has been made available to you through scholarship.
That's why my "Qigong" instructor advocates study, research, and scholarship. It's why (although you don't know it) you have the translations of texts by "spiritual practitioners", because these result from a long history of commentary, translations, and transmitted texts not to mention interaction between East and West centuries ago such that we can trace "the
Western-influenced neo-Vedanta of Indians
such as Rammohan Roy, Mahatma Gandhi, Vivekananda, Aurobindo and Radhakrishnan"and the way this influence played "a seminal role in the construction of contemporary notions of Hinduism as a universal world religion. This influence is so prevalent that today what most Religious Education courses mean by Hinduism is a colonially filtered and retrospective Vedanticization of Indian religion"
King, R. (2002).
Orientalism and Religion: Post-Colonial Theory, India and" The Mystic East". Routledge.
For someone who sympathizes with book burning, your cut and paste use of the internet seems pretty hypocritical.
Suzuki was a SCHOLAR.
Olivelle is a SCHOLAR.
Radhakrishnan was a SCHOLAR and PHILOSOPHER.
They are thinkers about writings about the nature of Reality.
Like Einstein, Plato, Swami Vivekananda, and the Western philosophers whose influence on the interpretations of the Upanishads you use without realizing it.
And as for Deepak Chopra? Either he's just a sell-out looking for money, or he believes quantum physics describes a particular reality and that this scientific field (which he has been able to speak about only because scholars since Newton have devoted their lives to the study of reality) is a worthwhile one. Either way, he's a scholar.
Eknath Easwaran is a spiritual practitioner
with a degree in law and a former professor of English, and whose first sentence in the first chapter of his translation of the Bhagavad Gita is "Many years ago, when I was still a graduate student..." But let's not read too much into this, as he grew up in India an gained his understanding of the Gita there, right? Wrong.
"
I must have heard the Gita recited thousands of times when I was growing up, but I dont suppose it had any special significance for me then. Not
until I went to college and met Mahatma Gandhi did I begin to understand why nothing in the long, rich stretch of Indian culture has had a wider appeal, not only within India but outside as well. Today,
after more than thirty years of devoted study, I would not hesitate to call it Indias most important gift to the world."
Yeah, he's no scholar. Just a guy who didn't understand the text he translated until college and 3 decades of study.
How many more times are you going to contrast esoteric knowledge with scholarship, such that you can write off the latter, until you realize that all the people you are claiming we should listen to are quite adamant about the need for study and for scholarship and are scholars?
I trust Easwaran more than I do you, Olivelle, or Radhakrishnan put together.
Good. Then perhaps you can tell me why he wrote Timeless Wisdom, filled with translations from Greek, Arabic, and other languages he can't read (they aren't his translations, but those of scholars), and why he chose Daniel H. Lowenstein, MD to write the forward to his book The Mantram Handbook? Why did he devote years of study to be able to translate texts written in dead languages? Why did it take him until college and Ghandi (who studied in London and like so many before him incorporated Western esoteric philosophies into his own) to realize the appeal of the Gita? Why does he discuss the historical background of the text, including the scholarly consensus and his reasoning for thinking an earlier date?
Or, quite simply, why is it that everywhere we turn, you are pointing to someone who has studied for years and/or disagrees with your view on "reason, logic, and analysis"?