 Contemporary Vedanta is alive and well. To offer just three examples: Long recently merged Ramakrishna’s thought with Whitehead’s to develop a Hindu process theology that offers an ultimate unity behind the God-world relations that was missing in both Whitehead’s and Griffin and Cobb’s interpretations (see  Section 2.2  and Long 2013, our model 6). Ayon Maharaj has systematized Ramakrishna’s thought (no small task!) and put it into conversation with major Western philosophers to advance global philosophical work on the problem of evil, religious pluralism and mystical experience (2018). Finally, Rambachan, a present-day Advaitan, moves Advaita closer to Vishishtadvaita when he asserts that “not-two is not one” (2015): non-dualism is not pantheistic but rather panentheistic because Brahman is the cosmos’ material and efficient  cause;[34]  Brahman intentionally self-multiplies to make the  cosmos.[35]  The cosmos is thus not maya but rather a finite “celebrative expression of Brahman’s fullness” (Rambachan 2006: 79). This reading (model 7 here) opens up Advaitic theology to help heal a variety of human problems from low self-esteem to the caste system because there is real power in re-seeing people as infinite-conscious-bliss, so worthy of respect (Rambachan 2015).