A little over three minute Intro I love you
In this one I wanted to share part of a pretty awesome written work by
Roar Ramesh Bjonnesnnes. It clarifies and explains a bit about the westernized yoga and tantra, the confusion and a little more about the history.
Tantra Reilluminated: An Emic View of Its History and Practice
Roar Ramesh Bjonnes
Tantra Reilluminated: An Emic View of Its History and Practice
Ramesh Bjonnes
Tantra has received increasing interest among scholars and the public in recent years. Its historical origins and practices, however, are not so well understood. Sometimes misinterpreted or misrepresented, traditional Tantra is often veiled in a mist of popular myths. In the Indian imagination, Tantra is generally considered a dark art of magic, while in the West, it is popularized as an expression of sacred sex. However, these simplifications and misconceptionsare beginning to change.Christopher Wallis, a contemporary practitioner, and scholar of Kashmir Tantra, asks: Why would Tantra be of interest to modern people, Westerners in particular? "Millions ofWesterners are today practicing something called yoga," he writes, "a practice which, though much altered in form and context, can in fact be traced back to the Tantrik tradition."
Then he explains in more detail how the yoga we practice today originated in Kashmir Tantra as well as in the Hatha Yoga tradition of the Middle Ages. In this essay, we will look at another possibility,that the Tantric tradition is much older than 1000 years, and that both yoga and Tantra have emerged from the same spiritual roots, formed a similar philosophical trunk, and sprouted manyimportant branches of embodied spirituality.
In 2011, when Georg Feuerstein revised his monumental book
The Encyclopedia of Yoga,he decided to give the new edition an expanded focus. "My extensive coverage of material on Tantra," he wrote in the new introduction, "which is now adays wildly popular but also wildly misunderstood, warranted a new book title: The Encyclopedia of Yoga and Tantra." In this revised version, he included those contemporary teachers who, according to him, have significantly contributed to contemporary yoga and Tantra practice. These teachers include Shrii Shrii Anandamurti, Paul Brunton, T.K.V. Desikachar, B.K.S. Iyengar, Swami Satyananda, and other teachers that are well known in the West—perhaps except for Anandamurti.
Prabhat Ranjan Sarkar (aka Anandamurti) was a social reformer, philosopher, poet,composer, economist, and Tantric guru. In the 1950s and 60s in India, he became well known as an activist speaking out against many economic and social ills, including the caste system. Following Tantric tradition, where caste is not recognized, and arguing that all people are part of one human family, Anandamurti advocated marriage across caste divisions and increased women's independence. He also spoke out against various forms of economic exploitation. He supported a post-capitalist economy based on ecology, cooperatives, bioregional development,and neo-humanism—the love for and inherent rights of all beings. His blend of Tantricspirituality and progressive ideas attracted the intellectuals and the middle class.However, like many revolutionary and unorthodox thinkers, Anandamurti was persecutedand finally jailed during Indira Gandhi's near-absolute control of the Indian government in the1970s. This period culminated with her authoritarian state of emergency from 1975-1977.
After eight years in confinement, during which he miraculously fasted for five years in protest, he was,in 1978, "found innocent on all counts and released. He wrote over 5000 songs and more than 250 books."
Anandamurti also authored
Ananda Sutram, a philosophical masterpiece on Tantric cosmology, philosophy, and practice.Hailed by some as perhaps "the fullest synthesis" of any book on Tantra, the text follows in other Tantric gems' footsteps, such as Kshemaraja's Pratyabhijnahrdayam.
and Abinavagupta's
Tantraloka
Tantric History: An Emic Perspective
Perhaps the most compelling etic case for Tantra starting at the dawn of human civilization, as Anandamurti and other emic Indian sources maintain, has been made by art historian Thomas McEvilley. His essay
An Archeology of Yoga
represent one of the most formidable writings on the connection between Tantra and shamanism, before and during the Indus Valley Civilization (4500-2000 B.C.E.). The archeological evidence is revealed in the various excavated seals depicting a yogi seated in an advanced yoga asana posture on an elevated platform—the famous and much-debated Pashupatinath seal.
McEvilley writes that the purpose of his essay is to answer the question: Was yoga practiced in the Indus Valley 5000 plus years ago? His well-documented and affirmative answer: Yes, it was. However, the current etic consensus is that yoga evolved in the Magadha region among ascetic yogis in the
sramana
movement on the fringes of Vedic society at the time of the Buddha, about 500 years before Christ.
Other Indologists and historians supporting McEvilley’s view are authors on Tantra, such as Alain Danielou, Prasad Lalan Singh, N. N.Bhattacharya, M.R. Sakhare, and R. P. Chanda, all pointing to ancient Tantric Shaivism as the source of yoga, independent of the Vedic tradition. As more archeological evidence,
R. P.Chanda draws our attention to another figure found in the Indus Valley as proof of an ancientvnon-Vedic origin of Tantric yoga. The statuette is a bust of someone "in the posture of a Yogin or one engaged in practicing concentration."
From within the tradition itself, from various untranslated Tantric scriptures, from the Puranas, as well as from Anandamurti, who presents
Shivology, a revisionary history, we are introduced to the "historical Sadashiva." In these writings, he claims that Shiva introduced yogic metaphysics and meditative practices in the Himalayan and North Indian regions but thousands of years earlier. Shiva also introduced marriage, the musical octave, Ayurvedic medicine, asanas, meditation practices, and his wife Parvati helped formulate Tantric philosophy and the
mudras
used in dance and hand gestures. Together, this illustrious and much-celebrated couple introduced the Tantric teachings in Agama and Nigama Tantra's oral tradition. Thousands of years later, this culture would influence India's many sacred texts, such as the four Vedas, theUpanishads, the Samkhya, Patanjali's Yoga sutras. Their Agama and Nigama
Tantra then reemerged in various Tantric texts during the early common era, including the now popular
Vijana Bhairava
Tantra text.
According to Puranic sources and the writings of Anandamurti, the first Vedic Aryans migrated into India at that time (5000-4000 BCE). From the comingling of these cultures evolved the many references to ascetics, mantra rituals, and Rudra as Shiva in the early Vedic scriptures. The claim of a historical Shiva is still open for etic scrutiny. But the emic assertion of an Aryan migration has been proven by geneticists supporting the Out of Africa Theory.
This research places the Aryan arrival in India between 5000-2000 B.C.E. Modern genetic science has, despite contrary claims by Hindu nationalists in the Hindutva movement, compellingly evidenced a long Aryan migration route into India rather than a sudden violent invasion as previously held by Indologists.
In the words of Indologist Justin M. Hewitson:"Shiva's tantric philosophy of universal monism united some of India's warring Aryan and indigenous clans under a common spiritual ideology. Tantra's left-hand,
avidya, and right-hand vidya
approaches to liberation and power rerouted their primitive desires toward universal consciousness. Sarkar [aka Anandamurti] explains Tantra's overtly transgressive and subtle sadhan ̄as are encapsulated in the Sanskrit
advaitadvaitadvaita
translated as "nondualistic cum dualistic monism."
Hewitson further writes that "Western Indologists like Hugh B. Urban and Christopher Wallis have questioned whether non-initiates can or should analyze the emphatically esoteric discipline" of Tantra. Given these concerns, this essay's approach is to consider the emic views of both the history and practice of Tantra through the lens of a contemporary guru and renaissance man. Sohail Inayatullah, the UNESCO Chair of Future Studies, considers Anandamurti to be a "macro-historian" in the tradition of Arnold Toynbee and Ibn Khaldun.Inayatullah, who has written extensively on Anandamurti's work, sees Shiva as an "extra-historical" teacher who "existed empirically" yet went on to play "a grand and mythological role in righting the balance of the world."
Indologist Hewitson writes that Inayatullah further argues that Anandamurti "changes our epistemic maps by inaugurating new emic categories of knowledge that are not easily grasped by contemporary paradigms."
Tantra represents a universal mysticism that originated as humanity's first systematic impulse for spiritual liberation.
Similarly, and agreeing with Thomas McEvilley, the French Indologist and Tantric initiate Alain Danielou, and Tantric guru Swami Satyananda all see Tantra as universal and indigenous to humanity's mystic search.
Tantra, then, emerged within shamanism as proto-Tantra, an interior pursuit beyond the fear of the Gods in the heaven to seek spiritual liberation through the inner and outer alchemy of meditation and physical yoga practices. The early Vedic tradition may thus be viewed as largely exoteric, and the shamanic/Tantric tradition as largely esoteric. The goal ofTantra, which is based on the
sadhana
(spiritual effort) of controlling nature's powers and in purifying the body and mind, is to experience inner trance states and ultimate freedom in non dual consciousness (mukti). The practices in the ancient Vedic tradition are mainly concerned with rituals and sacrifices through fire offerings and recitation of hymns to the Gods and Goddesses in heaven. The Tantric and yogic traditions are focused on “internal sacrifices and rituals” performed through
mantras, pranayama, and
cakra
meditations. As yoga scholar Georg Feuerstein writes, we have two distinct Indian sacred traditions: "Except for the most orthodox pundits, who view Tantra as an abomination, educated traditional Hindus… distinguish between Vedic and Tantric—vaidika and tantrika—currents of Hindu spirituality."
As the Vedic and Shaiva Tantra cultures merged over time, an amalgam of philosophical and cultural expressions emerged in the form of the Agamas, Puranas, Samkhya, Upanishads, theBhagavad Gita, the Yoga Sutras, etc., as well as in the various Tantric and yogic practices innumerous sects, including the Kapalikas, Shaivas Kalamukhas, Shaktas, etc. Then, in the MiddleAges, from 500 CE to about 1500 CE, Tantra reemerged in a more literate form and produced the period and texts most etic scholars associate with Tantra and the Tantric period. From this emic perspective, Samkhya (also called
Kapilasya Tantra) is a Tantric philosophy, and great teachers, such as Krishna, Astavakra, Gosala, and others from the culturally and spiritually rich period before the common era were practitioners and teachers of various forms of Tantra.
According to Anandamurti, Tantra is the essence of yogic transformation, irrespective of style. The word itself has had many but interrelated meanings in various texts, from the Vedas to the Tantras: loom, essence, system, practice, or science. The spiritual meaning of the word,according to Anandamurti, is as follows:
"The scriptural definition of Tantra is
tam jadyat tarayet yastu sah tantrah parakiirtitah
[Tantra is that which liberates a person from the bondage of staticity].
Tam
is the acoustic root of staticity. Tantra has another meaning as well. The Sanskrit root verb
tan
means to expand. So, the practical process that leads to one's expansion and consequent emancipation is called Tantra. Thus
sadhana
[spiritual practice] and Tantra are inseparable."
The worldly goal of Tantra is to lead a dynamic and balanced life of service * seva
and to struggle against oppression and injustice in society. Anandamurti's definition of a Tantric practitioner is both broad and specific: any "person who, irrespective of caste, creed or religion,aspires for spiritual expansion…". From this emic position, Tantra is "neither a religion nor anism" but rather a "fundamental spiritual science," a path when diligently practiced ultimately reveals the goal of all yoga, of all mysticism: the universal realization of divine union.
At the same time, Tantra also refers to the distinct tradition initiated by Shiva, the tradition which later became known as Shaivism and which in the Middle Ages blossomed through various Tantric texts and teachers in Kashmir, Bengal, South India, China, Indonesia, and elsewhere.Alain Danielou points out how the ancient oral teachings of Shiva in the Agamas influenced Indian culture, in general, and yoga in particular when they eventually were written down:
"The most important of these texts are called the
Agamas
(traditions) and Tantras (rules and rites). To these must be added the
Puranas
(ancient chronicles), which deal with mythology and history, and philosophical and technical works about cosmology
Samkhya yoga
linguistics
Vyakarana
astronomy &
Ayurveda plus
mathematics (Ganita), and so on—a vast literature, which despite having been transcribed in a relatively recent era, nevertheless has sources in distant antiquity."
The philosophies and spiritual practices of yoga and Tantra, Danielou writes, in addition to the texts and the commentaries of the Vedas, the Brahma Sutras, and the Upanishads, as well as those of Buddhism and Jainism, were “only transcribed during the great age of liberalism and civilization which characterizes the Shaiva revival."
This idea that certain parts of the great spiritual texts of India are a renewal and elaboration upon teachings originating in ancient Shaivism, represents an alternative view from current etic scholarship in the West.While Christopher Wallis and other Tantric scholars have noted few, if any, Tantric elements in the Yoga Sutras, or in earlier yoga texts, Alan Finger, of ISHTA Yoga, writes in the introduction to his book
Tantra of the Yoga Sutras: "Between my own practice, the instructions from my teachers, and my learning about the Sutras, I developed the view that Patanjali was a Tantra Yoga practitioner writing about the way yoga actually works from a scientific point of view."
For Anandamurti, the word Tantra is used much the same way the word yoga is used today—to signify all the "scientific" practices combining meditation and postures originating in ancient India. Despite multiple modifications and additions over time, since these practices began with Shiva and the Shaiva Tantric tradition, they are, from this perspective, in essence, all Tantric. Swami Satyananda, the founder of the Bihar School of Yoga, echoes this view by writing that "yoga is part of the more encompassing system of Tantra. Yoga as it is widely known and practiced, the yoga that has been practiced in India for thousands of years, comes directly from Tantra."
Tantric Meditation Practice
The historical and practical context of the teachings expressed above were not yet known to me when I began practicing yoga in Norway in 1972, a couple of decades before the yoga studio's proliferation and the slip-resistant yoga mat. As a young hippie studying agronomy andcompleting my practicum on a dairy farm in the mountains, I had just finished reading RamDass' legendary book
Be Here Now
So, I started learning from a book written by an Indian Swami who had been living in neighboring Denmark for several years. I practiced on a woolen blanket, and in my imagination, I transported myself to mystical India. A year later, a friend of mine taught me a simple mantra meditation technique. He called the practice Tantra. Little did I know then how important that singular word would become to me and the world of modern yoga. The timing was right for a deeper plunge into Tantric spirituality.Unlike today, however, when most people learn yoga as a form of postures, at that time,the main entryway into the world of yoga was through meditation. That is also the traditionalway. The goal of spiritual yoga, and thus Tantra, is not just a healthier, slimmer, more flexible body but inner freedom, liberation, peace, and ultimately enlightenment
mukti or moksa
These spiritual goals were confirmed in a recent anthropological study among modern Indian asceticsor
sadhus. When asked why they were practicing postures, they invariably answered: to prepare the body for meditation. Not surprisingly, the
Hatha Yoga Pradipika
an essential textbook on yoga from the 15th
century, begins with this statement: "Salutations to the primeval Lord, who taught the Hatha yoga-vidya, which is as a stairway for those who wish to attain the lofty Raja Yoga."
The primeval Lord refers to Shiva, while Raja Yoga, from an emic perspective, refers to various Tantric meditation techniques. Records in the Puranas state that Shiva was the King of Yoga, the originator of Tantric practices, even yogic medicine. From other sources, we learn that Shiva was the inventor of Raja Yoga, the yoga of meditation exercises, including
pranayama
(breath control),
pratyahara
(sense withdrawal),
dharana
(concentration), and
dhyana
(flow meditation), thousands of years before Patanjali consolidated these teachings in the Yoga Sutras.In the words of Indologist Justin M. Hewitson: "While Siva Tantra's origin is obscured by the complex religious transformations that preceded its founder's advent seven thousand years
Daniela Bevilacqua, Let the Sadhus Talk: Ascetic Understanding of Hatha Yoga and
Siva's pervasive imprint remains visible in India's surviving oral tradition and in Vedic and Buddhist sects."
Tantric mantra meditation—which is signified by a complex set of visualization-, sense-withdrawal-, breathing-, concentration-, and ideation-techniques—suited my introverted nature.As a young writer who loved to be alone in the Norwegian nature's peaceful, ferocious, and awe-inspiring splendor, meditation became a natural pastime. I had started practicing a year earlier when a mantra just popped into my head while meditating with a group of friends practicing Maharishi Mahesh's Transcendental Meditation, more popularly known as T.M.A few months after my friend taught me, I was introduced to more of Tantra’s inner mysteries when I received
diksha, or initiation, one of the unique characteristics of Tantric yoga.Another characteristic is that the process of meditation is to be kept secret to preserve the authenticity of the teachings, which is another reason why textual study conveys an incomplete picture of Tantric practices. To my great surprise, the mantra I received during
diksha
from a charismatic, orange-clad
kapalika
a wandering monk, was nearly identical to the mantra that had"popped into my head" a couple of years earlier. I learned that Anandamurti had spiritually energized the sacred mantra since he was a Mahakaula, someone who could impart the power of
shakti
in a mantra and thus help raise the kundalini of other yogis. When I asked the
kapalika
how all this was possible, he at first shrugged it off and replied: "Tantra is a mysterious path."When I challenged him further, he said that the “intuitional science” of Tantra is very complex and sophisticated, and that I would learn it through practice, not from books. I gradually became acustomed to the new mantra the
kapalika
taught me, and I practiced twice a day as instructed.In the late 70s, I lived in an ashram in Denmark where I learned an elaborate system of six Tantric meditation techniques incorporating practices described, but not elaborated upon or taught, by Patanjali in the Yoga Sutras:
pranayama
(breath control),
pratyahara
(sensewithdrawal),
dharana
(concentration), and
dhyana
(flow meditation). These techniques incorporate mindfulness, the most common form of meditation practiced today, while adding more complex elements involving cakra-visualizations, physical and mental concentration points, and alternate nostril breathing combined with cakra-concentration and mantra recitation Yogasanas.
Anandamurti termed these specific practices
Sahaj yoga, but he referred to the overall path as Tantra. These lessons are also described as
Shiva Yoga
by Indologist Alain Danielou. They have been taught in initiation ceremonies since the time of Shiva and have been practiced in various forms by ascetic yogis from multiple sects. These meditation techniques are described by many names depending on teacher or lineage—including
Kundalini Yoga, Laya Yoga, Ashtanga Yoga, Raja Yoga, etc.—and they are not for slacker yogis. They require time and dedication to practice.When we add the historical perspective of an entire yogic subculture dedicated to these embodied techniques for thousands of years, it is fair to say that yogis in the West are just starting to embark upon the sophisticated path of spiritual introspection the Tantric way.Most Western yogis are familiar with mindfulness meditation, the practice of watching the breath, thoughts, and feelings without attachment. Robert Wright, bestselling author of
Why Buddhism is True, a book about mindfulness meditation, explains that there is also another form of meditation, namely concentration meditation. "Sometimes, if sustained long enough," he writes, "it can bring powerful feelings of bliss and ecstasy. And I mean
powerful feelings of bliss or ecstasy."
Mindfulness and concentration (dharana) are both central to Tantric meditation practice.Mindfulness is practiced at all levels of Tantric meditation, from the time you begin, and the mind is still somewhat restless, until you have a feeling of concentrated flow, and further until you have a deep and sustained bliss experience. Why? Because, without mindfulness, the detached, witnessing, inner observer part of the mind can quickly be overshadowed by the ego'ssense of pride and judgment. And before you know it, the deep focus and bliss are gone.However, lingering feelings of clarity and bliss may remain after such meditations, sometimesfor days. If there is near-perfect mindfulness coupled with a stillness of the mind, the observer recedes. Without mental interpretation (ego), a flow of ecstasy ensues, culminating with s
amadhi
—union with Divine Consciousness (Shiva), in the Tantric language, or a deep stillness beyond the fluctuations of the mind, according to Patanjali. Tantra also claims it is possible to attain liberation (mukti) while alive. The term jivanmukta is accredited to such a living saint or a liberated being.
In this context, Alan Finger can rightly claim that Patanjali prescribed Tantra Yoga,Anandamurti can affirm that Tantra and yoga are "basically the same," and that both the so-called Hindu and Buddhist Tantra traditions originated from the same ancient roots in Shaivism.Similarly, Shyam Sundar Goswami may write that in both "Waidika yoga and Tantrika yoga theeight stages of [Patanjali’s] practice have been accepted."
However, none of the practice I have superficially described above are explained in any detail in Patanjali's Yoga Sutras. Within the tradition, for thousands of years, the minute features of these teachings have been secretly taught during oral transmissions, during face-to-face initiation ceremonies, by an accomplished teacher or guru. That ancient tradition is still ongoing, but it has yet to manifest itself in the modern yoga studio culture for lack of qualified teachers.
Tantra as Philosophy and World view
From within the tradition itself, it is said that the practice of Shiva worship, Tantric meditation, and yoga is one of the world's oldest and most influential wisdom traditions. "This oral route," writes Tantric scholar Justin M. Hewitson, "was mostly ignored by etic colonial scholars who preserved their 'objectivity' by elevating textual studies over ethnographic data."
Despite the availability of Tantric texts and the proliferation of Zoom accounts, traditional Tantric meditation and asana practices are still transmuted orally today—person to person, from teacher to student.Despite the many forms of Tantra—from the pious, idol-worshiping Vaishnav Tantra to the transgressive practices of Aghora Tantra—there is underneath it all a universal Tantra, atheistic, nondualistic (but also dualistic), and dharma-centered philosophy and practice originating with Shiva. In Hindu culture and the historical narrative of the Puranas, Shiva is considered the Adi Yogi, the first yogi, even the inventor of Ayurvedic medicine. David Crow, a well-known Ayurvedic teacher, writes that his Nepalese mentor referred to Shiva as "The Father of Ayurvedic medicine."
From this emic, or insider's perspective, what emerged in the Middle Ages as the textual and thus now the accepted academic evidence of the origin of Tantra, is a continuation of a much older oral tradition that began in ancient times with Shiva, the Archetype
of yogic self-transformation. It is this prehistoric Tantric tradition Anandamurti has systematized, reignited, and reinvented for modernity.Every contemporary yogi, whether meditating or not, it has been argued by somescholars, practice a form of Tantra. There is much truth in that, but it is also important to note that many, if not most, postures of the Hatha Yoga practiced in yoga studios today are hardly more than 100 years old. Some are only a few years or decades old. They were first introduced by Tirumalai Krishnamacharya, the so-called father of modern posture yoga, to his legendary disciples B. K. S. Iyengar, Pattabhi Jois, and his son T. K. V. Desikachar.
They in turn developed their own styles and trained yet other teachers who again created new types of posture yoga,well-known teachers such as Sean Corn, John Friend, Judith Lasater, Rodney Yee, and many others. Meditation, a fundamental practice of traditional Tantra, and emphasized and still practiced in conjunction with traditional Hatha Yoga by contemporary
sadhus, is not central to modern posture yoga. In addition, the Tantric meditation and posture yoga techniques practiced2000 years ago are essentially the same today. Traditional Tantra, which values spiritual quality and purpose over physical therapy and flair of style, has not undergone the same radical changes as the yoga practiced in the modern posture yoga movement.
Nondualistic Tantra is philosophically different from the two other primary schools of Indian yoga, the Classical Yoga of Patanjali (also known as Ashtanga Yoga) and the Advaita Vedanta of Shankaracharya. As a so-called dualist, Patanjali believed that the spiritual realm was separate from our worldly existence. On the other hand, both nondualistic Tantra and Vedanta subscribe to the Oneness of existence. However, where the Tantrics see the world as Divine, the Vedantists see it as an illusion
.So, what is the essence of the nondualistic Tantric worldview, as it has evolved by great teachers from Shiva to Abinavagupta and Kshemaraja in the Middle Ages to the contemporaryAnandamurti? That world view states unequivocally that Divinity is everywhere and that allhumans can realize sacredness anywhere. This holistic cosmology of Tantra holds that this world
and all its living beings are created from the union of Shiva (Cosmic Consciousness) with Shakti(Cosmic Energy/Matter), and that this union dissolves in nondual Brahma. (Cit
or
Samvit
in Kashmir Tantra). Anandamurti explains this fundamental cosmological insight in his AnandaSutram text with the following sutra:
Shivashaktyátmakam Brahma,
which simply means that Shiva and Shakti are inherent fusions within the cosmic essence of nondual Brahma.
It is thiscosmic ontology and the practical teachings of Tantra which makes the tradition so appealing tocontemporary spiritual seekers.
Indeed, several prominent yoga teachers quoted in
Yoga Journal
over a decade ago predicted that Tantra would be the "next step in [our] spiritual evolution."
These teachers have indeed been prophetic. A sincere inquiry into the philosophy and practices of Tantra has been steadily increasing in the worldwide yoga community since Isaacs'article was published. With the growing interest in this ancient spiritual tradition, many of themisconceptions have steadily decreased. One of these misconceptions is that Tantra is only about1000 years old and that it has very little to do with the much older yogic tradition. From the emic perspective presented here, however, we have learned that Tantra may be the root source of allthe yogic paths and philosophies that evolved from a rich oral tradition outside Vedic society atthe dawn of Indian civilization. We have also learned that the practices Patanjali only alludes toin the Yoga Sutras are inherently Tantric and have been imparted outside the text in oralinitiation (diksha) ceremonies. Thus, Tantra is not only the source of all yoga—Tantra is yoga and yoga is Tantra.
For one on ones or Yoga nidra and readings orv
Tantric meditation or just to buy me a coffee
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