“Yoga as a philosophical system” by Emilio García Buendía

The practice of the physical discipline of Yoga is massive, but in the modern West something similar has happened to what happened with philosophy in the Middle Ages, it was divided into two branches: the academic in the universities and the <> in religious life.

Yoga suffers from this division among those who only practice their asanas without understanding that they are the vehicle to have the body predisposed to carry a mind that is in the philosophical training that this doctrine has since its classical origins. This book comes to solve many of those gaps for the Spanish-speaking reader.

A book for all the practitioners of this discipline who are looking for the conceptual foundation and the critical training that exists within the history of the training of the life model proposed by the yogasutra school. Undoubtedly, also, for all those interested in the study of Indian thought in general and the yogasutra school of philosophy in particular.

editorial review

The edition of the Yogasutras offered to the reader here is absolutely pioneering in Spanish: for going to and starting from the oldest original sources, the manuscripts; for studying and comparing the various printed versions of this treatise; for offering the Sanskrit text; for ultimately not being afraid to translate each word of each aphorism without hiding behind the incommensurability of cultures, as is done so often, to invent the meanings that the interpreter likes best.

“Jin Ping Mei” The scholar of laughter by Alicia Relinque

But Emilio García Buendía’s work goes even further. The philological rigor that sustains the work, to which the philosophical perspective is added.

A book for all practitioners of this discipline who are looking for the conceptual foundation and critical training

It allows us to show that the Yogasutras are much more than a curious oriental exoticism and that, in truth, they constitute a complete system of Philosophy in which it is a question of giving answers to the great questions that haunt man. Perhaps this way this book contributes to palliate the relative neglect that in these parts is dedicated to Eastern Philosophy and, in particular, to the Philosophy of India.

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