It would be a rare person inded who could resonate with all the teachers and teachings presented in this section, and not everyone might agree that they all are directly concerned with the transcendent. However if each Master has also been studied through the additional material found in the Bibliography and Links section it should be much clearer by now what the meaning of jnani and bhakti are as presented in this site.
An individual with a strong bhakti orientation would find that apart from Ramakrishna, Rumi, and possibly Mother Meera, the teachers and teachings in this selection would have a remote quality, and however impressive at other levels would remain a somewhat academic study. When properly encountering Ramakrishna or Rumi however a wave of recognition would overcome the bhakti individual, and the spiritual love in their hearts rekindled.
In contrast an individual with a strong jnani orientation would find themselves spiritually elevated by any empathetic contact with the jnani Masters presented here, but at a loss with Ramakrishna, Rumi and Mother Meera. Even the idea of kneeling in front of Mother Meera in the dignified surroundings of her German residence can be anathema to the purist jnani, and the descriptions of the more ecstatic devotional practices of Ramakrishna and his disciples simply foreign.
To pursuade the strongly polarised jnani or bhakti individual that the fully-realised state for both orientations is equivalent, and that it represents the same state of transcendence, is difficult. However, a careful and sympathetic reading of this section should help identify the arguments in favour of that view. A study of Rumi in particular might help.
The distinction between via positiva and via negativa should also have received some illumination through the Masters presented here. A study of Whitman, particularly through the longer analysis available via Links, is the best way to grasp this radical form of spirituality, though Osho's and Gurdjieff's work also point to some of its characteristics. To see the Buddha's path as via negativa is not to see it as necessarily nihilistic either, so it becomes clear that a longer contemplation of the issue can be valuable. Douglas Harding's work, while purely jnani, place these paths in a precise theoretical and perceptual framework. The next section, on Nature Mysticism, pursues another slant on via positiva.
Ultimately, the goal is to know who and what one is, and live from that, as it is suggested that all the Masters in this section have done. As Whitman says, one has to abandon all the theories of oneself before the simplicity and grandeur of what one truly is becomes apparent. As Harding and Jesus said, children know it, even a child of seven days.