Three words from Ṛg Veda 9.63.5 — ‘make the whole world noble’ — as a window into the Vedic cosmology of Soma: the lunar-restorative principle that balances Agni’s solar expenditure, the physiology of ojas, and the understanding of practice as an act whose scope is the entire world rather than the individual practitioner alone.
On a Kerala banana leaf, every one of the six tastes touches the tongue by a design older than any cookbook. Ayurveda’s dietary intelligence, where nutrition crosses quietly into yoga.
In a cold New York room in 1895, Vivekananda told an audience that the office, the kitchen, the street is the path — if you can learn the one nearly impossible thing: how to act without grasping the fruit.
In the oldest layer of the tradition, the woman was not the helper at the sacred fire — she was the saha-dharmiṇī, the co-priest, and the man was thought only half a being without her.
Oscar Wilde’s ‘The Nightingale and the Rose’ — a complete and unreceived sacrifice. The full story, with ecological commentary on giving without condition.
Sandhyā means ‘the juncture’ — showing up, on purpose, at the seams of the day, every day, for a life. The yogi’s daily rule and the earth’s circadian rhythm turn out to be one instruction in two languages.
An early 20th-century survey of yoga within the Hindu religious and philosophical framework — āsana, prāṇāyāma, mantra, and the classical darśana of Sāṃkhya-Yoga presented for a general educated readership. A document of the moment when Indian yoga began to translate itself for the West, before the translation became the primary version.
An 18-page introduction to Vedic chandas (metrical feet) and svara (pitch-accent system) — one of the six Vedāṅgas. Covers the major meters (gāyatrī, triṣṭubh, jagatī, anuṣṭubh) with examples from the Viṣṇu-sahasranāma and Lalitā-sahasranāma.
At four-thirty at Ganga Darshan the Ganges is visible from anywhere on the grounds and the akhand jyoti has been burning since Satyananda lit it in 1963. The founding story, the Bihar Yoga synthesis, the publications that changed the practice of yoga worldwide, and the school as karma bhumi — the field of action that remains charged.
Steven Forrest’s foundational text of evolutionary psychological astrology (1984) — the birth chart as a portrait of psychological terrain, not a prediction. For practitioners working at the intersection of self-inquiry and astrological symbolism.
A comprehensive handbook on herbal teas for health, pleasure, and daily ritual — organised by both plant and purpose. Situates the practice within the ecological understanding that medicine cannot be separated from the place that produced it.
Theodore Bryant’s 153-page practical guide to building self-discipline as a learnable skill — structured in ten daily chapters. A Western psychological companion to the tradition’s own analysis of vāsanā, saṃskāra, and the development of the stable mind that sustains practice.
A systematic approach to bringing yoga practice off the mat and into the rhythms of ordinary days — morning protocols, breath practice integrated with work, evening wind-down, and the understanding that every transition between states is an opportunity for awareness. Situates yoga as an ecological practice, not a fitness regime.
A practitioner’s guide to milam — dream yoga as transmitted through the Six Yogas of Nāropa. Covers the preparatory practices (recognition of the dream state, stabilisation, transformation), the relationship between milam and tummo, and the view that the dream state is an intermediate training ground for the bardo. For serious practitioners of Tibetan Buddhist tantra.
The makhan-chor cycle — Kṛṣṇa’s childhood thefts of butter in Braj — as a sustained text of Vaiṣṇava theology. The butter is śakti in its most condensed, most nourishing form; the theft is the divine’s refusal to be bound by propriety. Includes Sūrdās’s pada tradition, Yaśodā’s vision of the cosmos in Kṛṣṇa’s mouth, and the bhakti understanding that divine love exceeds all rule.
Three traditions — Taoist, Buddhist, and yogic — converge on the same territory: the ground of awareness before self and world divide. What each calls it, how each approaches it, and why it matters ecologically.
They called it treatment-resistant schizophrenia. It was untreated trauma, untreated addiction, and a brain injured by the pharmaceuticals meant to fix it. A mother’s account of bringing her son back from drug-induced extrapyramidal damage in thirty days — and her pharmacological case, fully referenced, against the revolving door of public psychiatric care.
Indra in the Ṛg Veda — 250 hymns, the slaying of Vṛtra, the release of the waters, the establishment of dawn. Indra in the Purāṇas — the anxious king, the Ahalyā episode, the humbling at Govardhana. The yogic dimension: the indriyas as Indra’s domain, the relationship with Soma.
When Artha was inseparable from Dharma — how indigenous craft and land traditions held the oldest form of ecological economics, and why the thread was cut.
Oscar Wilde’s dark fairy tale about one-sided friendship — and what it reveals about the extraction that calls itself devotion. Full text, with ecological framing.
An accessible introduction to yoga nidrā — its tantric roots in nyāsa practice, the layered structure of the mind it works with, and the eight stages of Swami Satyananda’s modern system.
A first-person pilgrimage report from Tamil Nadu — three extraordinary temples discovered at the end of a five-week yātrā: Thirupullani (Divya Desam 105), Thiruvarur (Thyāgarāja Svāmy and Kamalambal), and Thirumēyachur (the origin-site of the Lalitā Sahasranāma).
How traditional Indian gowar (cow dung) biogas systems work — from slurry to digester to gas holder — and why this ancient practice is one of the most practical models of household-scale circular ecology.
In a hall full of the powerful, every mouth stayed locked while Draupadī was dragged by her hair. Satish Srijan’s poem, performed by Vaishnavi Sharma, gives the enraged queen her interrogation — and her cry. Grace comes not for the powerful, but for the one who calls with meaning.
For five thousand years the heroes discussed her. Sutapa Bhattacharya’s poem finally lets Draupadī speak. The truest Draupadī we have met.
“a heaven that small was never worth the lie”
The tradition does not separate the welfare of women from the welfare of the earth. Both are the Goddess in her most immediate form. What we practise toward one, we practise toward the other.
Matri’s reflection on the relationship between how we relate to the women and girls in our lives and how we relate to the earth — the barren soil that feeds no one, the open ear that hears the Mother Earth, the practice that begins at home before it reaches the world.
From Ramakrishna to Satyananda — the key figures who shaped modern yoga as a living transmission, and the parampara that connects them.
The Lalitopākhyāna narrative from the Brahmā Purāṇa — Bhaṇḍāsura born from Kāmadeva’s ashes, ruling the three worlds for sixty thousand years, and the emergence of Lalitā Mahātripura Sundarī from the fire of pure consciousness to defeat him. The theological reading: desire as static power and its conversion.
The Purāṇic narrative of the three demon brothers who obtained three indestructible cities aligned once every thousand years, and Śiva’s single arrow that destroyed all three simultaneously at the moment of alignment. The theological reading: the three malas, perfect timing, and action without new bondage.
A 1981 satsang from Ganga Darshan, Munger — on awakening mantra śakti through anuṣṭhāna, the two forms of Gāyatrī, the Navaratri sādhana cycle, and the relationship between Om and Gāyatrī as nāda and prāṇa.
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