There are many good ideas in the ancient Indian philosophy that can be integrated into daily life. In fact, these ancient systems of philosophy arrived at their fundamental truth from observation, contemplation, and realisation.
There is actually a theory that believes that Prakrti or matter and its various evolutes like Mahat and Ahaṁkāra are not just idle speculations. They are the realisation or Sākshātkāra that the Yogi had through his Sadhana.
The analyses of matter and spirit are a result of one's deep understanding of one's own mental experience. For example, one part of any thinking, feeling, and doing is changeful. Newer and newer thoughts come to our mind. Feelings never remain the same, and our actions are never steady. If we look at it that way, then we may agree with Shakespeare that we are surrounded by a world that is continuously active, a world as if full of actors. Action is non-stop.
People around us are doing things, the environment is changing, situations are never the same. Change indeed is life. But the change would have no sense without the changeless observer, the viewer, the spectator, the witness, the Sakshi or the Drshta. As they say, all this action in this world is meant for the benefit of the viewer. The show window of a posh shopping arcade is waiting for me to be seen, or their precious things have no meaning. The Purusha or the spirit is therefore postulated as the other entity besides matter or Prakrti.
In a way this kind of thinking provides a lot of confidence to us and, in a way, places the material world in its own correct position. The supremacy of consciousness is established. Matter is again analysed as consisting of three aspects. Though there is something inert about matter, this inert part of matter is also energy after Einstein's formula. And then there is a third factor in all matter—its being intelligible to the spirit. As we have already discussed, there is no matter that is not comprehended by the spirit.
And thus we have this most fundamental division of Sattva, Rajas, and Tamas. This whole material world consists of this three-fold nature. Sometimes one is strong; at another time, the other. One can easily draw solace when in a difficult situation and say, "This also shall pass."
In fact, there are many concepts of Samkhya that touch our day-to-day life. Avidya is one such example. It tells us about the changing nature of things. It indirectly hints that there is no perfection in this world and that we should stop expecting. All expectation is Avidya.
Change is life. But change would have no sense without the changeless observer, the viewer, the spectator, the witness, the Sākshi or the Drshtā.