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Here, the concept "practice" stands in contrast to "scholasticism". It means to practice a spiritual path, rather than study and debate philosophy. It means to practice yoga-meditation rather than trying to understand the meaning of life by using discursive reasoning.

People who follow this school, and practice any form of yoga are called yogis, or yogins.

In general, the religious school of Indian philosophy is multiform with different tendencies, but mostly focused on explaining critical issues such as the phenomenon of nature, the meaning of life, the source of human suffering, and the path, which is the way to help people liberation from the suffering of the life.

Short essay on Importance and Value of Yoga in Our Life

It is one of the two main texts that influenced the philosophies and culture of India and Southeast Asia (1).

Even though the amount of time I have spent practicing yoga and visiting CHC has been short, I feel as though my experiences have been transforming me into a better person.

Some of the most commonly talked about benefits of yoga are the all-around fitness, weight loss, Stress relief, inner peace, improved immunity, living with greater awareness, better relationships, increased energy, better flexibility and posture, better intuition, increased lubrication of the joints ligaments and tendons, massages all of the organs in the body, compl...

Philosophy and Yoga of Sri Aurobindo and Other Essays

Today people may practice yoga for a variety of reasons such as; addressing musculoskeletal concerns, physical, mental, and emotional health.

By "practice tradition" we mean a tradition that is focused on the practice of spiritual conduct and meditation, where the individual aims to attain Enlightenment in his or her present life. Believing that the discursive intellect, on its own, is not capable of reasoning a way to true Enlightenment, the Yogin is a woman or man who turns to yoga-meditation so as to experience directly the nature of the mind.

In actual practice it is rarely chanted in isolation and mostly in association with other mantras, prayers, names of gods and goddesses, either as a suffix or a prefix, under the belief that doing so would enhance their potency, vibrancy, sanctity and purity. According to Mantrayoga Samhita, Om by itself has no potency if it is chanted by someone who has not been initiated on the spiritual path by a guru. It remains ineffective as a vehicle of self-realization, unless it is personally imparted by an enlightened master (guru) to an initiate as a part of a seed (bija) mantra. A similar view is held by some modern sects like the Rahdasaomi Satsang. The Taittirya Samhita describes its use and significance in the Vedic rituals in the following manner:

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Sri Aurobindo,Essays in Philosophy and Yoga,Karmayoga

Today, we follow the "practice tradition" of Buddhism than comes under the guidance of the 17th Gyalwa Karmapa, . That is, we follow the tradition of yoga as taught in the Ka'gyu Order of Tibet.

Essay on introduction of the Yoga Philosophy

Yogacara does not mean a particular set of views or religious beliefs. It does not imply a specific philosophy, such as the Middle Way View of Nagarjuna (Madhyamaka) or the Mind-only doctrine (Cittamatra), nor a system of thought like Vedanta or the scientific speculations of someone such as Stephen Hawkings. Though anyone may benefit from pondering the nature of existence and studying the thought of philosophy and science, and although we do study the above systems of thought, "Yogacara" strictly means to do meditation or various spiritual exercises that will lead to direct experience of the nature of the mind in and of itself. To know mind in the yogacarin sense is far more than a study of psychology—it means to directly experience one's own mind, fully and in all its aspects, including its deepest self-reflexive nature.

2 Responses to “Sri Aurobindo Essays in Philosophy and Yoga”

The Vedas are divided into four parts, Samhitas, Brahmanas, Aranyakas, and Upanishads. The first one is the ritual portion of the Vedas. The fourth one is the philosophical part. The middle two are a mixture of both. The essential knowledge derived from the four parts of the Vedas is collectively known as Mimansa. Of it, the knowledge principally derived from the Samhitas is known as Purva Mimansa, and the one which is derived from the Upanishads is known as Vedanta, or Uttara Mimansa. Vedanta means the end of the Vedas, and the Upanishads rightfully represent the end part of the Vedas. The Vedanta school which is as ancient as the Upanishads, speaks about the nature of existence, and the truths concerning Brahman, Atman and their relationship and roles in the manifested worlds. There are many sub schools of Vedanta, of which three are most well known, the school of non-dualism (advaita), dualism (dvaita), and qualified dualism (vishstadvaita). The following essays cover some of these aspects in considerable detail.

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In Buddhist India and Tibet, the culmination of the long development of contemplative yoga practice led to two close systems of practice: the one known as "Mahasamdhi" or Dzogchen, and the other called "Mahamudra" or Chag-chen. These are two branches of one original yoga system, which we can refer to as simply two methods of what may be called tantric (gnyug-ma'i sems kyi goms-pa), both of which were introduced from India many centuries ago. Mahasamdhi means "absolute wholeness", or all-inclusive completeness, i.e., the Absolute Totality of Ultimate Reality. Mahamudra is a term referring to the "Great Seal" or the "Absolute State" of nonduality - the Great Seal of Awareness, which is but another way of defining Ultimate Reality. Both describe that final state of realization in which the duality of apparent existence, the differentiation of subject (consciousness) and object (world), collapses into original wholeness.

Sri Aurobindo Essays in Philosophy and Yoga …

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