For the Love of Yoga with Nish the Fish

Over the years, we've done quite a few lectures on Mā Chinnamastakā, one of the most mysterious and often among the most feared from of Mā with a very complex rasa-profile, at least as far as Her iconography is concerned. In 2024, in Goddess Worship in Tantrik Buddhism | The Buddhist Chinnamastā we looked at a Tibetan Buddhist tantra for Vajrayoginī & compared it to a "Hindu" tantra for Chinnamastakā to demonstrate that the Goddess tradition is the same across sectarian lines!

Then, in 2025 we did How To Decapitate Yourself | Chinnamastā Jayanti a thrilling inquiry in the motif of decapitation that is pretty ubiquitous with Mā in many of Her representations. This lecture was like a hand grenade to destroy all vikalpas, differentiating thought constructs (the head) that obscure the mad joy of non-dual experience (headlessness) to allow the blood (bliss and power) to flow and imbue all aspects of life, now understood correctly in the light on non-duality. Going off the previous year's lecture, we engage a lot of Buddhist void and mind-only philosophers like Nagarjuna and Vasubandha alongside Gaudapada and more extreme non-dual masters like that.

Now, I want to consider the two streams of blood to the left and right and by comparing them to the Idā, moon-channel and Pingalā, sun-channel and by comparing that in turn to the image of Kāmadeva and Rati making love on the horizontal plane, the seat of the rising Kundalinīin the Sushumnā nādi, I think we can say a few exciting things about why its important to still hold your head (maintain rational, grounded, controlled thinking, i.e jñāna) after decapitation, the mad ecstasy of devotion, i.,e bhakti!

Here are all our videos on the Mahāvidyās over the years. 

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We start with a little review of rasa vada, the theory of aesthetic "flavors of Consciousness" that are very much emphasized in our Tāntrik iconography & poetics before presenting Mātangī Devī as a a radical invitation to reclaim those rasas, or "flavors" which are commonly rejected as impure or unspiritual or unwholesome in the name of a deeper, more inclusive & capacious non-dual understanding.

And to discuss the ucchistā approach (the spirituality of impurity/trangression), we need to say more about śānta-bhāva, Abhinavagupta's 9th meta-flavor that imbues all the other flavors (even the "unspiritual" or disturbing ones) with poetic and aesthetic (read also: spiritual) meaning. The discussions around śānta-bhāva which engage Bharata and Anandavardhana, two important aesthetic philosophers that influence Abhinava's Tāntrik exegesis, present a new understanding of "sattva" as that luminosity inherent in consciousness itself and not just a feature of the mind nourished by food purity, yogic disciplines & spiritual practices.

The thesis then is as follows: contemplating Mātangī and the spirituality of impurity is contingent upon an understanding of the meta-flavor of Śānta-bhāva which itself present a sort of meta-sattva that does not negate rajas, agitation or tamas, inertia but rather includes them and exalts them!

As such, I can say that all spirituality (and Vāmacāra is no exception) is about sattva maxing only in this lecture, I want to refine our understanding of just what it is we mean by "sattva", as per the interpretations of Kaula masters like Somananda, Abhinava & others. Also, we indulge in a long digression at the top of the lecture on the nature of bhoga, enjoyment, the Vedic orientation toward bhoga and the age old question of is bhoga mutually exclusive with yoga, spirituality?

Here's a playlist of all our videos on the daśamahavidyās with a Śri Vidyā orientation. 

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Isn't interesting that around the same time that the narrative of the quintessential serpentine representation of the divine, dark feminine, chaos embodied, Tiamat's evisceration by Marduk, the male storm God par excellence gained mythological dominance, Hammurabi hammers the "law" into his stone, thus enshrining the role of the conscious, analytic, externally-oriented & physicalist mind as more important or "holier" than the feminine, subconscious, interiorized, symbolic & archetypical mind?

Isn't also interesting that after this mythological narrative gained dominance, and after this major historical event, the religious traditions of the late neolithic era and up the present day have been shifting further and further away from Goddess worship (i.e an immanence-oriented, world embracing, embodied approach to religion) in favor of the more transcendentalist, world hating, body-denying, struggle-oriented "father sky" idea?

In this talk, after we explore some ideas about Sanskrit as a gendered language and the widespread implications of that, and after we make a few claims about shifting our discussions on gender to a more interiorized, psychological place, and certainly after some long digressions on feminist theories of the 19th century (Virginia Woolf, Vivekananda etc.), we turn to one of the most important things we could ever discuss as a śākta (I.e, goddess oriented) community: what is a woman? And more importantly: in what sense is God a woman?

Really, this lecture is just three hours of us unpacking the rishikā, Ariana Grande's mahavākya: God Is A Woman.

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Lectures happen live every Monday at 7pm PST and again at Friday 11am PST 
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In this bold little talk, I wanted to discuss the ānanda-mīmāmsa section in taittirīyopanishad: are the three different types of bliss different in kind?/ is spiritual bliss different from "worldly" bliss so that I can articulate the poetical, aesthetically oriented practice of Śaiva non-duality called the "sukhopāya, path of pleasure"  as in Vijñāna-Bhairava, verses 68-75! 

I also wanted to discuss the root "bhaj-" in "Bhakti", to discuss congregational spirituality and make some comparatives to the bliss oriented, congregational activity we calling having a good time! 

You'll find all our classes on the Vijñāna-Bhairava Tantra here:
https://www.patreon.com/collection/143200

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Lectures happen live every Monday at 7pm PST and again at Friday 11am PST 
Use this link and I will see you there:
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To get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

In Tantra, you find two separate transmissions that seem to be in tension with one another: one one hand, there are the Jñāna or contemplation oriented traditions (for example, the Vijñāna-Bhairava Tantra or Somānanda's śiva-drshti) that privilege subtle, interior practices involving the intellect and spacious, sky-like awareness (think: Dzogchen) and on the other hand, in the vast majority of instances, there is the kriyā approach which centers formal, external, often deity-oriented ritualistic/ceremonial practice. The former might dismiss the latter as gross or preliminary (like we see in the Verses 8-13 in the Vijñāna-Bhairava, for example or like we see with Abhinava Gupta and Somānanda re-interpreting external practices like pūjā, homa, yāga, japa etc. to be internal, contemplative modes).

In this talk, which we gave as part of our Denver 2026 retreat, I explain these two seemingly contradictory streams in the Tāntrik world with an appeal to Jñāna and Kriyā śaktis, the inherent powers of Consciousness, i.e God/Śiva to cognize and to act. More importantly, with an appeal to Icchā Śakti, which Somānanda prioritizes, we will reconcile the seeming dyad of Jñāna-Kriya or Knowledge/Action or Meditation/Ritual or Internal/External by subsuming in this third category, Icchā, the pure pre-cognitive, restful Desiring power of God! 

This is a pretty subtle lecture and I enjoyed thinking about this out loud with you. Thank you for being there in person and online!

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Lectures happen live every Monday at 7pm PST and again at Friday 11am PST 
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After some ecstatic & triumphant kirtan (which you can watch in the last video here) at our second session at our second Denver retreat in April 2026, we take up our evening's lecture, an Easter special featuring some of my most inspired reflections on Tantra, gnostic Christianity and the politics of spirituality to answer the question:

Who has the right to teach & practice Tantra? 

We reference some of Cynthia Bourgeault's and Elaine Pagel's academic work on the early history of Christianity to consider the politics around the resurrection of Christ (i.e Mary vs Peter, Gnostic Christianity vs Orthodox Christianity) which I'm going to argue mirrors the politics of Left-Hand Path vs Right Hand Path (read also: institutional) Tantra. 

Much of this lecture is my loving middle finger to those who say we should not be doing what we're doing. Whatever such people may say and however good their intentions, with love and respect we say to them, like the Gnostics before us: we're going to do it anyway. 

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Lectures happen live every Monday at 7pm PST and again at Friday 11am PST 
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There are many ways to understand the word "meditation." Given that this is one of the central modalities of spiritual life and given the ever increasing interest in meditation, I felt a definition and discussion around meditation to clarify what it is and isn't in the Patañjali Yoga tradition would be helpful. More importantly, after we sketched out the basics of classical yogic meditation (i.e concentration practice), we then compared it to Tāntrik meditation to show how the Tāntrik tradition innovates and develops Patañjāla meditation to make for more visualization, dynamism, emotional cultivation (rasa) and aesthetic meaning. While it does sound like I'm positioning Tāntrik meditation as more appropriate, wholesome and complete here, in truth, the two traditions not only build off one another and depend on one another but are also both equally valid and equally effective modalities, each suited to practitioners of different temperaments. Neither is better or worse than the other, just different. And by understanding nuances such as these, we can be clear as to what meditation is and what is expected of us as aspirants! 

If you're interested in starting up your Tantrik practice, you'll find some resources for you here. 

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Lectures happen live every Monday at 7pm PST and again at Friday 11am PST 
Use this link and I will see you there:
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Since it was Chaitra Navarātri last week, as part of our last Friday morning Abhinava Gupta Paramārthasāra class, we explored some key śaiva ideas that appear in the opening teaching of the Devī Māhātmyam.

In this talk, we first explain the mythic context in the Bhagavad Gītā, the Upanishads and of course, the Devī Māhātmyam and explain from a śaiva perspective, why all these aesthetic and poetic features of the teacher are central to our metaphysical and soteriological framework!

Also, we distinguish between soteriology, metaphysics, epistemology and of course, axiology/aesthetics. We explain how the latter is especially emphasized in the śaiva tradition, making śaiva tantra unique in its soteriological framework that embraces art, pleasure, relationships & engaging with the world at large.

You'll find a playlist of all our Navarātri themed lectures around the Devī Māhātmyam here:
https://www.patreon.com/collection/784368

and you'll find our previous classes on the Paramārthasāra of Abhinava Gupta (i.e Introduction to Tāntrik Śaiva Monism, Svatantrya Vada) here:
https://www.patreon.com/collection/106196

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Lectures happen live every Monday at 7pm PST and again at Friday 11am PST 
Use this link and I will see you there:
https://www.zoom.us/j/7028380815

For more videos, guided meditations and instruction and for access to our lecture library, visit me at:
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To get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

This is rather foundational discussion about the role of pūjā (ceremonial worship) in spiritual life in the modern age. As you know, the Tāntrik tradition is above all, when we consider the primary sources, about rituals and ceremonies. Now, these can often be very intimidating to learn given their technical and often elaborate nature. And this is especially a problem when you love pūjā but don't have the time and/or inclination to get all the materials and worship for 5 or 6 hours at a time, every single day! What then can you cut out in order to create your own personalized practice that makes sense for you? Is it even okay to personalize and customize the rituals presented in the texts? And if so, how do we make executive decisions like this at all on our own without compromising the efficacy of the complete system with our own idiosyncratic editing?

We also have a cool discussion in the beginning about how pūjā is the perfect spiritual practice for the modern digital age. I also introduce you to some pretty esoteric Kaula deities: Ānanda Bhairava & Ānanda Bhairavi and their yāmala, which forms the third deity in the trinity: Samvit Devī or often just Vijayā or Suvijayā in some of the Kaula texts. Naturally, we point out the obvious purvāmnaya flavor in this presented of the devi-traya, trinity of Kula deities!

All of this will probably whet your appetite to learn pūjā. As such, here's a step by step, mantra by mantra pūjā tutorial using several paddhathis (ritual manuals), classical and modern without copious (some might even say, gratuitous) exegesis:
https://www.patreon.com/collection/233799

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Lectures happen live every Monday at 7pm PST and again at Friday 11am PST 
Use this link and I will see you there:
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To get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

In our What Is Our Lineage, Actually? | Tradition vs. Innovation lecture, we started an inquiry into lineage, responsibility and accountability by taking into consideration all the subtleties and nuances of our tradition, from a historical and somewhat academic perspective. I offer a few stories from various sampradāyas (traditions) to show how multifaceted all of this can be to drive home the complexity of the Ramakrishna lineage and the ideals which we, across different interpretations, stand for. 

All of that was part of my own personal reflection on how to responsibly share my enthusiasm and delight about this tradition, which is a delicate balancing act between honoring my own instincts, inspirations and interpretations with what we call ekavākyatā (lineage consistency). 

In this talk, which acts as a sequel of sorts, I take a much more personal approach and using a reflection on svadhārma as per the Bhagavad-gītā, I articulate some of my most cherished ideas about being yourself & following your heart, as an expression of svatantrya, the innate playfulness of Reality. However, while I do just want to say what is in my heart to say, I also offer a few methods of accountability and means for calling me out on anything and everything!

For whom my ramblings have not been helpful and appropriate, I apologize sincerely and pray you'll find the traditions, interpretations and practices that do. Naturally, you will because Hinduism is nothing if not maximally diverse and inclusive! For those who my ramblings have been somewhat interesting at least, I am deeply grateful for your support and indebted for your kindness, patience & understanding. 

On this sacred first day of Navaratri and Ugadi, the New Year, I offer you this from my heart to yours! 

namah śīvāyah.

Hit Me Up x

Support the show

Lectures happen live every Monday at 7pm PST and again at Friday 11am PST 
Use this link and I will see you there:
https://www.zoom.us/j/7028380815

For more videos, guided meditations and instruction and for access to our lecture library, visit me at:
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To get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM