This personal essay will focus on various issues which arise when one is a scholar-practitioner in a spiritual tradition.
The academic study of yoga is subtly at odds with its practical objectives.
What should our work be, here and now, as producers of knowledge?
Nāgārjuna is by any account the most influential Mahāyāna philosopher.
One of the most interesting things about what we call “knowledge” is its extraordinary flexibility.
Sri Aurobindo was a modern Indian yogi who founded the form of yoga known as Integral Yoga.
Pramāṇa means right knowledge, a correct understanding of reality that can be acquired in one of three ways: sense perception, logic, and verbal testimony as the sources for the acquisition of valid knowledge.
Abhinavagupta is an enigmatic figure, not because he tells us so little about himself, but because he tells us so much.
Scholars of religion, it turns out, often have profound religious experiences reading and interpreting the texts they critically study, and these events have consequences for the methods and models they develop, the conclusions they come to, and even for the traditions they study.
The scholar-practitioner approaches her object of study by privileging the synergy of knowledge and experience.
In this issue, the contributors argue for the acceptance and integration into scholarly life of what has otherwise been deemed controversial by the reigning epistemology of modern industrialized culture.
Tracee is a yoga nidra teacher an published author.
Tias is a popular yoga and meditation teacher.
Working with Indra’s net is a practice that develops character and builds capacity and resilience.
Līlā means, among other things, “sport,” “play” and “pastime.” Often translated as “divine play,” līlā signifies a number of theological and metaphysical ideas that pertain to the spontaneous playfulness of the absolute or supreme being.