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.
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.
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 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.
The Kurumba people of the Nilgiri Hills — five clans, ancient Pallava roots, and a living cosmology that holds the human community in relationship with land, ancestors, and invisible forces.
A survey of yantra — the geometric support for meditation, mantra, and śakti — across the three major Hindu tantric currents. Covers the Śrī Yantra in detail (nine-triangle matrix, pañcadaśī encoding), Śaiva maṇḍala structures, and Vaiṣṇava diagrams. Situates yantra as sacred technology, not decorative art.
Selected verses from the Tamil Siddhar tradition — fierce, blunt, pointing past conventional religion toward the bare fact of consciousness. Pattinathar and other masters of radical renunciation.
The pedagogy of the eighteen Purāṇas is not a tale of monsters defeated. It is a graded description of what consciousness wants when it forgets the source. Territory. Legal immortality. Recognition. The Mother (without knowing she is the Mother). Civilisation. Hoarding. Pure opposition. And, in the rare cases — bound service to the dance that holds everything.
The yogi reads these stories as inner cartography. Which arm is rising, in me, right now? Whose dance is it drumming for? Has the corruption already entered the city, or is it still a city of gold? Am I Hiraṇyakaśipu drafting another loophole, or Prahlāda content with nothing, or — most honestly, for most of us — Bāṇāsura, with too many arms, playing for a Lord whose dance I can only partly see?
The Puranic story of Sati’s confrontation with Daksha and the emergence of the ten Dasa Mahavidyas — the complete map of divine feminine power in the Indian tradition.
Varuṇa in the earliest Vedic layer — the all-seeing guardian of ṛta, the cosmic moral order, who binds with the noose and releases through compassion. The Vasiṣṭha hymns as the tradition’s first systematic treatment of moral conscience. His decline before Indra and survival as lord of the oceans.
Agni as the Ṛg Veda’s opening deity — the purohita placed in front, the divine messenger who carries oblations upward and transmits the sacred downward. His seven tongues, his multiple parentages, his presence in the domestic fire, in the body’s jaṭharāgni, and in the five prāṇas.
Trika Shaivism’s 36-tattva architecture, in unbroken lineage and brief touches on Chinese alchemy and physics, a note on the four-thousand-year westward transmission, and a guided contemplation walking the 36 in a single sit.
The foundational scripture of svara yoga — the science of the breath — given as a dialogue between Pārvatī and Śiva across 396 verses on nāḍī, tattva, time, and the rhythm of the nostrils.
Bhakti, Karma, Rāja, Jñāna — four hands of yoga that work as one body. A foundational map for anyone beginning the path or returning to its roots.
Patañjali’s eight-limbed path begins with ten ethical commitments — five yamas turned outward to the world, five niyamas turned inward to the self. Across the wider yogic tradition these appear in many forms; the Yoga Sūtra distils them into the soil all practice rests on.
Please confirm you want to block this member.
You will no longer be able to:
Please note: This action will also remove this member from your connections and send a report to the site admin. Please allow a few minutes for this process to complete.
