For the Love of Yoga with Nish the Fish

Some time ago, we gave a talk on Mary of Magdalena, who I argued was the śakti (power) of Christ in the same way that Rādhā is for Krishna, Sīta is for Rāma and Sārada Mā is for Sri Ramakrishna. This argues for a "dual-aspect" to the avatāra (divine incarnation) as being both Shiva (Consciousness) and Shakti (Energy) embodied. This is of course one lecture in a series of talks on Mary. We did one where we compared Mā Kālī to Mā Mary and we did one called Mary Magdalena, the Śakti of Christ also this would perhaps be the third in the series!In this video, we look at all the references to Mary in the Gospel and work out a few Tantrik ideas based on them. We also draw from Bourgeault's wonderful work "The Meaning of Mary Magdalena" which I highly recommend for all. The emphasis in this talk is on articulating a different approach to spirituality that one might consider "feminine" in a sense as opposed to the more mainstream from of spirituality which I am choosing to label as "masculine" in this video. Of course, these gendered labels should be held as lightly as possible: they are not to be taken as hard and fast categories since that would (a) be manifestly against the thesis of this video that argues for a softer approach and (b) be against the idea of God as including the entire spectrum of sex and gender and yet transcending all such categories! In any case, I figure this comparative might validate many and allow for a more spacious, embodied approach to spirituality that resonates with the ideals of this age. Naturally, I argue that the life and teaching Sri Ramakrishna are the best examples for this mode of spirituality and so I draw a lot from Swami Bhajanananda Puri's reflections on Sri Ramakrishna's unique brand of spirituality (which I'm calling "feminine) from the book "Light of the Modern World", which I also could never recommend more highly! Anyway, for whatever reason I've just been sitting on this video. I have been waiting for an auspicious day to upload it. Somehow or rather, the Feast of Mary Magdelana came and went this year and I was unable to upload this then as I had originally intended. However, today we are celebrating the feast day for a very important Marian apparition that occurred on the site of a former Tonantzin temple: The Lady of Guadalupe!I figured today was as good a day as any!"¿No estoy yo aquí que soy tu madre?" "Am I not here, I who am your Mother?"Jai Mā! Guadalupe Devi Ki Jai!For more detailed instructions for how to perform Kālī pūjā, watch this playlist: https://www.patreon.com/collection/233799Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMSupport the showLectures 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/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

As we come to the end of our 5th Gregorian Calendar Year since we started coming together as a community, I thought now would be a good (and fairly sentimental) time to do a little retrospective. Often, when we look back at where we've been and where we've come from and when we look forward to where we're going, we feel a deeper appreciation for this present moment, a moment which is in and of itself the confluence of all pasts and all futures, which contains within it all history and futurity, which is full of actualized and yet only potential manifestation: the seed and tree all in one! By way of saying thank you to each and every one of you for being a part of this worldwide movement of making genuine spirituality free and accessible to all sincere seekers everywhere, we do a short survey of the~9000 year old (by conservative estimates) tradition of which we are a part. By contextualizing our lineage in the galaxy of spirituality that is the Indian subcontinent over the past 9000 or so years, we come to revere those who have come before us and we also salute those who are coming after and embrace the ones who are here now. And because all of this is by the will of the Divine Mother, we close our little talk by sharing a profound prayer to Mā Kālī that appears at the end of the 16 item worship (śodashopacara pūjā) in our ritual book (paddathi):vandanam (prayer to Ma)oṁ mahāmāye jaganmātaḥ kālike ghoradakṣiṇe। gṛhāṇa vandanaṁ devi namaste parameśvari॥oṁ gṛhāṇa vandanaṁ mātaḥ sadā vijayavardhini।pādapadmaṁ sadā vande sthānaṁ dehi padāmbuje॥praṇāmaḥ (sāṣṭāṅga, full prostratation after or during this mantra) oṁ śrīmatsurāsurārādhya-caraṇāmburuhadvayāṁ। carācarajagaddhātrīṁ kālikāṁ pranamāmyaham॥May all of this be an offering to Her and to you! For more detailed instructions for how to perform Kālī pūjā, watch this playlist: https://www.patreon.com/collection/233799Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMSupport the showLectures 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/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

In this talk, we discuss something very edgy and maybe even quite dark: hating God as a legitimate mode of worship!This is lesser known bhāva is called vipaksha or shatru-bhāv, the "mode of the enemy" and applies to great devotees like Mahishāsura in the Candi, Hiranyāksha, Hiranyakashipu, Kamsha and Sishupāla in the Bhāgavatam and even Jacob in the Old Testament.Importantly, a discussion on how "hating God" can help one to realize God takes us into deep Tantrik waters regarding the use of all emotions, even darker ones like anger, pride, hatred, jealousy, greed and lust to make spiritual progress! I think tonight's conversation will reveal something very essential and profound about how spiritual practice works with regard to the centrality of intensity and consistency in sādhana.As we see in a few select Ramprasad poems and taking Sri Ramakrishna's idea of "tāmasic Bhakti" (dark devotion), we learn that this attitude of "frustrating" or "annoyance" with God actually only implies real intimacy, not distance.Naturally, this is a continuation of last week's excting 6 hour satsangh on madhura bhava, the romantic mode in Kali worship which you can watch here.Here are some of the references we made towards the end of the talk:In Bhāgavata Purāna, Jaya-Vijaya, Vishnu's doorkeepers were cursed by Sanaka, Sanandana, Sanatana, and Sanatkumara (mind born sons of Brahma) to etiher be born 3 times as enemies or 7 times as devotees. They chose the former and became, in three respective ages:Satya Yuga: Hiranyakashipu, HiranyākshaTreta Yuga: Rāvana, Kumbhakarna Dvāpara Yuga: Sishupāla, Dantavakra Also Kamsha/Chānura, Duryodhana etc. In Skanda Purāna, we find Tarakāsura whose boon is to be slayed only by Shiva's unlikely son (this is where we get the Shiva burning Kāmadev story), in Brahmānda Purāna we get Bhandasura, born of the ash of Kamadev  who is then slain by Lalitā Devī. In Shiva Purāna, we get Andhakasura who is born from Parvati's sweat after the world is darkened and then born to Hiranyāksha, who does penance and who then gets the boon to be killed only when he lusts after his own Mother. This is also a matrka origin story and resembles the motif from Raktabījā. Which brings us to the Candi demons:"Ebhirhatair jagadupaiti sukham tathaite kurvantu nāma narakāya cirāya pāpamsangrāma mrtyumadhigamya divam prayāntuMatveti nūnamahitān vinihamsi devi" (4.18)For more detailed instructions for how to perform Kālī pūjā, watch this playlist: https://www.patreon.com/collection/233799Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMSupport the showLectures 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/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

In this talk, we discuss a very subtle, high-level and easily misunderstood mode of spiritual practice: madhura bhāva, the practice of seeing God as your lover!In Vaishnava literature this is considered the highest mood because it contains all the others and is itself the most refined and passionate of the moods. The whole soul goes to God in fiery yearning!There is actually quite a precedent for this in the Christian tradition. It's called "bridal mysticism." Nuns in the Catholic faith see themselves, in some orders, as "brides of Christ." The whole idea is the transformation of eros!But this mood isn't just for monks and nuns. Householders can practice it too by seeing their spouse/partners as the embodiment of the Divine and serving them as they would God.The idea of ”making love to God" is of course very challenging because of narratives of shame and sin around sexuality so the first step in this kind of practice is to recognize the innate innocence of that energy, which is a form of spiritual energy, Kundalini. Then, through loving acceptance, we attempt to "divinize" that energy by directing it towards God in a gradual process of sublimation.Sri Ramakrishna literally worshipped his wife as the Divine Mother though you might say this came under the category of vātsalya-bhāva since Ramakrishna looked upon all women as his Mother. Note also that they had a completely chaste marriage meaning that’s it's possible to practice this mode even without physical intimacy (There are much deeper and more refined versions of intimacy with a partner than the merely physical, after all!) though it certainly can include it in the case of having a partner.The best example is of course Rādha and her passionate, all-consuming love for Sri Krishna. Meerabai felt herself to be “married to Krishna” and actually had a ceremony performed. We also find this mood in Shaiva saints like Mahadevi-Akka. Sri Ramakrishna even told M. in the Gospel of Sri Ramakrishna (in the entry on Thursday, August 24th 1882) that through devotion one develops a “love sexual organ” implying that, mystically speaking, it is possible to quite literally make love to God.While this mood is mostly found in the Vaishnava traditions (as love for Sri Krishna) some versions also exist in the Shaiva world.After all, many people often ask me about whether it’s okay for them to think of Shiva/Devī as their romantic partner. I hope to address that question tonight!This is of course a natural continuation of our lectures on “Why is Kali Desirous?” and “What Does Kali Really Want?” and perhaps the subtlest of the series! Wish me luck!For more detailed instructions for how to perform Kālī pūjā, watch this playlist: https://www.patreon.com/collection/233799Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture Support the showLectures 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/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

On the eve of the Mrgaśirsha (9th month of the Vedic Calendar) Amāvasyā (New Moon),  we take up a reading from the beautiful book by Swami Buddhananda called "Ramprasad, The Melodious Mystic" which gives us the life story of one of the greatest devotees of Kali of all time. We didn't get all the way through the little book as I intended because we spent a lot of time commenting on the "bhāvic" succession (to borrow a phrase from Swami Ambikananda Saraswati) of Āgamavāgīsha Krishnānanda, Ramprasad, Ramakrishna and Vivekananda to explain how Kali worship became popularized and how it has come here to the West. This lecture is the third in a series on the saints of Kālī. We first introduced Sri Ramprasad in this lecture and then we introduced Kamalakanta, Vamakhepa and Raja Ramakrishna in this lecture on the ecstatic saints of Kālī. Here's the Vivekananda quote from early in the video:"But I have clear light now, free of all hocus-pocus. I want to give them dry, hard reason, softened in tile sweetest syrup of love and made spicy with intense work, and cooked in the kitchen of Yoga, so that even a baby can easily digest it." - Swami VivekanandaFor more detailed instructions for how to perform Kālī pūjā, watch this playlist: https://www.patreon.com/collection/233799Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMSupport the showLectures 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/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

Many people are becoming increasingly familiar with Advaita Vedanta, the classical Non-Duality of Adi Shankaracharya but fewer people are aware that there are indeed other versions of Non-Dual spiritual philosophy and practice. In this video, we do a cursory introduction to my favorite form of Non-Duality: The Tantrik Non-Duality of Abhinava Gupta which is sometimes called The Kaula Trika, the Pratybhijñā Vada (Recognition School) or more commonly, just "Kashmir Shaivism". We start the  lesson by exploring the idea of "Bhairava", in his fierce (ugra) form and also in his more, esoteric formless aspect as pure Non-Dual Consciousness which is the interpretation Abhinava Gupta often has in mind when he uses the term "Bhairava". Then, we explore some of the drawbacks and delusions of Neo-Advaita/Direct Path Teachings and well as some of the difficulties of Bhakti with a reading from the Gospel of Sri Ramakrishna which teaches us how to realize the Formless God!Finally, we take up Verses 10 and 11 from the Non-Dual Tantrik introductory manual, Paramārthasāra of Abhinava Gupta to offer a teaching on the nature of the Highest Reality, the Supreme Principle in Non-Dual Shaivism which you can call Paramaśiva of which I tend to call "Kālī." And here are the Bhairava lectures we mention early in the talk:Secret Mantras for Bhairava and His 8 FormsThe Secret Teaching of BhairavaHow To Pray To Kāla BhairavaHere's the German compound word we mentioned in the lecture: Donau-dampfschiff-fahrts-gesellschaftLectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMAnd if you feel moved to donate to support me and this work, you're welcome to here:https://www.paypal.com/paypalme/jaimakaliSupport the showLectures 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/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

Time to ask a very important question: what does Mā really want? Last week, we started discussing themes of sensuality and desire in Ma Kali’s iconography alongside the equally controversial motifs of intoxication and madness. We introduced the concept of “yamala”, the sexual union of Shiva and Shakti! You can watch that lecture here: But besides sketching out a few practices from the Vijñāna-Bhairava and reading a few sections from the Gospel of Sri Ramakrishna that address sexuality and spirituality, we didn’t really a get a chance to do a theological and philosophical treatment of the concept, especially with regards to a serious question: if God has desires, can She still be God? After all, isn't God whole and complete and perfect and doesn't desire imply some kind of lack or incompleteness or imperfection? Is there a different between "desiring FROM fullness" as opposed "desiring TO fullness?" And if she does have desires, what are they? And why are they often described in erotic terms? Ah, so much to explore! May all this be an offering. PS:This is the fourth lecture in the series on Mā’s bhāva following the “Why is Kali drunk?” https://youtu.be/OAOxpwtjmtA?si=CzXDMdBfpY96_kHo and “Why is Kali Crazy”https://youtu.be/zXvggDB4fLQ?si=ZDjvOu2z1oAmcEVD  lectures! For more detailed instructions for how to perform Kālī pūjā, watch this playlist: https://www.patreon.com/collection/233799Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMSupport the showLectures 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/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

For the auspicious occasion of the Kāla Bhairava Jayanti which also happens to be Mā Siddheśvarī Jayanti, we offer a  rather free and somewhat loose translation of the Kāla Bhairavashtakam, the 8 Verses Praising Bhairava attributed to Sri Shankaracharya to explore some of the non-dual implications of certain phrases in the hymn. We make a few observations of Rāga Bhairava and how this hymn is connected to Mahishasura Mardini and also to Ravana, the famed antagonist of the Ramayana. We make some passing remarks about Abhinava Gupta's Bhairava Stava and also Kshemarāja's verse to Bhairava in his commentary on the Vijñāna-Bhairava Tantra. But most importantly, we talk about what it means to "pray". All prayer, all approaches to God are wonderful and valid, suiting different devotees of different temperaments who are all equally great! Having said that, I make a case for "self-less prayer" that cares for neither worldly nor even spiritual reward which I argue, can be accomplished through chanting hymns like the Kālabhairavāshtakam with fervor! Here's the hymn:कालभैरवाष्टकम्To him whose holy feet is worshipped by the king of the GodsWho wears a serpent as a sacrificial thread and who is adorned with the crescent moon, who is the giver of graceWho is praised by a retinue of yogis and sages like NāradaTo Him who is the Supreme Lord of the city of Kāshi, I offer my praise!To Him who is resplendent with the radiance of innumerable suns! Who is transcendent and who rescues us from the ocean of worldliness!Whose throat is blue and who is quick grant all wishes!Who is imperishable, the Death of Death with lotus eyes who upholds the three worlds with His trident! To Him who is the Supreme Lord of the city of Kāshi, I offer my praise!To Him who holds in His hands the trident, axe, noose and club! Who is the Primordial Cause of the Universe!Who is the imperishable void that is prior to all the Gods! Who is the Terrifying Lord who delights in the strange Tandava dance! To Him who is the Supreme Lord of the city of Kāshi, I offer my praise!To Him who gives both worldly happiness and final liberation! Whose form is most auspicious!Who loves his devotees! Who is the immovable Lord of the Worlds!Who is adorned with shining jingling golden bells around his waist!To Him who is the Supreme Lord of the city of Kāshi, I offer my praise!To Him who  protects the bridge of Dharma and destroys the path of Adharma, Who destroys the fetters of Karma! Whose limbs are adorned with circles of golden serpents! To Him who is the Supreme Lord of the city of Kāshi, I offer my praise!To Him whose two feet are adorned with sandals studded with shining gemsWho is eternal, non-dual, who is the stainless and pure essence of all divinity!Who humbles death and liberates us! Who has terrifying fangs!To Him who is the Supreme Lord of the city of Kāshi, I offer my praise!To Him whose terrible laughter destroys the universe emanation forth from Brahma!Whose terrible glance rends asunder the net of illusion! Who bestows the eight occult powers, Who is garlanded in skulls!To Him who is the Supreme Lord of the city of Kāshi, I offer my praise!Support the showLectures 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/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

After we did our class on how to worship Bhairava (which you can watch here: https://www.patreon.com/posts/secret-mantras-8-116490016?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_creator&utm_content=join_link) we hopped into this inspired discussion about the deeper meaning of the word "Bhairava" in the context of the subtlest non-dual Tantrik teaching. Then, after exploring a few nuances in the name itself, we then review a profound practice that Bhairava reveals secretly in the Vijñāna-Bhairava, a practice that we are all of us quite familiar with by now but that we can hopefully take up again with fresh perspective as a result of this evening's discussion! भैरव उवाच।Bhairava Uvācaऊर्ध्वे प्राणो ह्यधो जीवो विसर्गात्मा परोच्चरेत्।उत्पत्तिद्वितयस्थाने भरणाद् भरिता स्थितिः॥ २४॥ūrdhve prāṇo hy adho jīvo visargātmā paroccaret |utpatti-dvitaya-sthāne bharaṇād bharitā sthitiḥ: || 24 ||Bhairava said:Goddess Parā (Vāk, the Transcendent-Immanent Goddess) expresses Herself in a visarga as (the transcendence) of exhaling upwards (into spacious dissolution) and (the immanence) of inhaling downwards (into embodiment). Should one fix (one’s attention) at the two places of their origin (i.e where the breath emerges), and fill them (with attention), one becomes established in fullness. For more detailed instructions for how to perform Tantrik pūjā, watch this playlist: https://www.patreon.com/collection/233799Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMSupport the showLectures 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/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

In the first verse of dhyānam (meditation mantra) in the Kālikāshtakam, a hymn to Kālī attributed to Adi Shankara we learn that Mā Kālī is ever desirous to have union with Her husband, Mahākāla (महाकालकामाकुला कालिकेयम्) and in the 8th verse of the dhyānam (meditation mantra) from Āgamavāgīś Krishnānanda's Tantrasara, we learn that Mā Kālī desires to unite with Her husband in the "reverse position" (महाकालेन च समं विपरीतरतातुराम्). How are we sensual imagery that often comes with Mā Kālī? What exactly is the nature of this "sexual union" of Shiva and Shakti which features so prominently in the Kashmir Shaiva tradition under the names "yamala" and "sanghatta" and which also appears in the iconography of the Yab-Yum Buddha in the Tibetan Buddhist tradition? In this talk, we first explore four mantras that express the idea of "yamala" (union), then I go on a long digression exploring why many are attracted to Kālī in today's day and age and finally, using the Gospel, of Sri Ramakrishna, we explore some ideas regarding sexuality in spirituality! Let's explore the transgressive and very often misunderstood and misrepresented themes of arousal and sexual union that come with Mā Kali’s imagery. This is the third lecture in the series on Mā’s bhāva following the “Why is Kali drunk?” and “Why is Kali Crazy” lectures! For more detailed instructions for how to perform Kālī pūjā, watch this playlist: https://www.patreon.com/collection/233799Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMSupport the showLectures 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/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM