The same civilisation that produced the Yoga Sūtra wrote a manual on running a treasury — and filed money among the legitimate aims of a human life. Permission, precisely bounded.
A song climbs a long ladder of names — Madurai’s Mīnākṣī, Kāśī’s Viśālākṣī, Mysore’s Cāmuṇḍī — until the whole map of the country becomes one body called by a hundred local names.
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.
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.
Osho’s discourses on the Īśāvāsya Upaniṣad — eighteen verses that open with the declaration that the entire universe is pervaded by the divine (īśāvāsyam idaṃ sarvaṃ). Osho reads the Upaniṣad as a teaching on renunciation without asceticism: possess nothing, enjoy everything. Copyright: Osho International Foundation.
The complete Śānti Path — four prayers from different Vedic currents held together: the Bṛhadāraṇyaka passage from unreal to real, the prayer for the welfare of all beings, the Mahāmṛtyuñjaya, and the declaration of total refuge. With full transliteration and translation.
Two verses for the lighting of a lamp — the first invoking the flame’s power to bring auspiciousness and dissolve enmity, the second naming the lamp as parabrahma itself. With Devanāgarī, transliteration, and full translation. For use at any altar, lamp, or candle.
The Tantrokta Devī Suktam in full — thirty verses recited at the close of the Devī Māhātmya, addressing the Goddess as she manifests in consciousness, wisdom, sleep, hunger, shadow, compassion, confusion, and every other quality of experience. With complete transliteration and Devanāgarī.
Peer-reviewed paper (J. Hum. Ecol. 17(4), 2005) by Padhy, Dash, and Padmavati examining the astrological basis of human character from an ethno-biological perspective — a scholarly engagement with the Jyotiṣa framework and its claim that celestial rhythms shape biological life.
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.
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.
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.
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.
What tantra actually is, why it includes rather than excludes, and how Śakti — the animating energy of all life — sits at the centre of the entire system.
Sanskrit and Avestan are not cousins — they are siblings. Two voices from one root, still recognisable in each other’s faces across four thousand years of separation.
The pūrṇāhuti — the final offering that seals a Vedic ritual — chanted from the opening invocation of the Īśāvāsya Upaniṣad. Audio recording with Sanskrit, chant guide, and translation.
The foundational text of eco-yoga: 63 verses of the Atharva Veda addressed directly to Earth as living, conscious Mother. “I am the son of Earth, Earth is my Mother.” The thesis of ecology.yoga, sung in 1200 BCE.
A copper kalaśa given before there was any roof to put it on, and the mud-mix temple that rose to meet it — month by month, from 2021 to 2023.
June 2021: a fire that may not go out, a liṅga no hand carved, and a copper crown that had waited four years for a roof. The foundation of a temple in northern New South Wales.
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.