A beginners guide to Tantra part 2: Traditional Tantra

“Sit and be absorbed in the happiness in your heart.”

~ The Shiva Sutras by Vasugupta

The inner-sanctum of Tilopa’s cave in Kathmandu, Nepal. Photo © Rohan Reddy / Anāhata Tantra.

In part 1 of this two-part series I outlined four points to ponder with regards to entering the world of sexual Tantra, or NeoTantra.

Here, in part 2, I will give you a basic guideline of where to begin should you be drawn to the truly spiritual aspects of Tantra.

Traditional Tantra, or classical Tantra as some like to call it, refers to the texts and practices rooted in ancient Hinduism, Buddhism, Jainism and Taoism that teach us to meditate upon the sacredness in and of all things under our sun and beyond. That everything, known and unknown, is absolutely the divine consciousness (or God) and that Tantras are methods and techniques to help us recognise our forgotten true self, which is that divine consciousness itself. And this divine consciousness is reflected in everything and everyone.

Basically, Tantra’s most fundamental principle is the understanding that everything is interconnected and interwoven. That we are not separate, but oneness.

Yet Tantra suffers from an identity crisis as no one really seems to know what Tantra truly means, with each Guru, practitioner and scholar giving you a different definition based on their understanding. I made a post about this definition dilemma on my Anāhata Tantra Facebook page. Such is the nature of Hindu-derived practices and terminologies. Like everything in the Hindu universe, terminologies are multidimensional and often undefinable.

Typically, traditional Tantras are centred around five key practices: mantras, meditations, mudras, yantras and rituals.

Mantras are the recitations of sacred sounds, hymns and poems extracted from texts and manuscripts revealed to sages and enlightened men and women across the ages during deep meditations or trances. Usually composed in Sanskrit, mantras can be chanted out aloud or silently in your mind. A mantra can be chanted during a ritual, or in a meditative practice. A mantra usually begins with the chanting of the sacred syllable, Aum. A mantra can be as little as a few words, or over a thousand verses long. The vibrations created by mantras can be so omnipotent, that if recited correctly they have the power to transform every cell in your body, calm your mind, and can bring about lasting inner peace and happiness. Thus, you become aligned with the vibration of the universe. And, for some, you attain enlightenment.

ॐ नमः शिवाय (Om Namah Shivaya) Mantra written 108 times as a Shiva Lingam mandala.

Meditations can take numerous forms in Tantra. The revered Tantric 9th century text the Vijñāna Bhairava Tantra (often referred to as the Vigyan Bhairav Tantra, or VBT) reveals 112 different meditations - each one with the power to lead to liberation. The adept is meant to use the VBT as a guide. Not all meditations revealed will be suitable for every Tantrik, so most find just 1 to 3 of the 112 techniques that becomes a daily practice. Simply put, any action can be a meditation in Tantra. Bringing total awareness to even the most mundane act like drinking your morning coffee or taking your dog for a walk, or bringing total awareness in moments of compassion like when you sit with someone who is dying, or bringing total awareness to the most ecstatic thing like making love, can all be doorways to the divine. I have a theory that the first being to discover meditation, which some refer to as the Adiyogi, was also the one who realised Tantra, and helped mankind understand the eternal truth of the absolute, or our oneness. Some meditations, like Kriya Yoga and Kundalini Yoga, get to work on aligning your chakras and energy centres to the point that subtle and pure cosmic energy vibrates through your being at all times.

Page from Hatha yoga manuscript depicting the ‘yogic body’. India, early 19th century. © British Library.

Mudras are a system of gestures involving your hands and other parts of your body. Or even meditating upon parts of your body that you cannot touch or see - like your bones, joints or inner organs. You may have even used a mudra in your local yoga class without you knowing it. Yoga practices like Pranayama yoga make use of mudras. If you look at images of Shiva or the Buddha, they are almost always holding a mudra. Mudras are specific gestures of the body relating to specific attitudes of the mind. For example the Pranam mudra is a mudra that is familiar to everyone. It is when the hands are joined in the prayer pose. The palms and five fingers fully touch each other. When the hands are joined it creates a closed circuit, where both sides of the brain are interconnected, stimulated and balanced. And it also results in a marriage of your inner masculine and feminine too.

A mudra sculpture at Indira Gandhi International Airport, New Delhi, India. Photo by Raimond Klavins via Unsplash.

Yantras are visualisations based on sacred geometry, in which the meditator gazes upon images to focus the mind. A yantra typically has several geometric shapes radiating concentrically from the center, including squares, rectangles, triangles, circles, hexagons, octagons, dots and lotus petals. Yantras can be illustrated on a flat surface or constructed three dimensionally. In the Tantra tradition, yantras symbolically represent a chosen deity’s or a Tantric teaching’s energy field. Essentially a yantra is a visual device that focuses the meditator’s awareness and, like a map, points the way back to its divine source. In the Buddhist tradition this is known as the realisation of the Mandala.

The Tantric Gāyatrī Yantra inscribed with the Gāyatrī Mantra

Rituals, or pujas, form some of the oldest practices known to traditional Tantra - like the anointing of a sacred Shiva Lingam stone with milk, water and honey. A central practice in both Hindu and Buddhist Tantras is the homa fire ritual. Homa takes various forms in the many places where it is practiced, including India, Nepal, Tibet, Mongolia, Japan, and China. The pattern followed by all homa rituals includes the invocation of multiple deities, offerings into the fire of wisdom, and with reverence to the natural elements. It is a fire in which forms of the Divine are invoked through the power of mantras, mudras, yantras and deep spiritual intention. Special offerings are cast into the fire pit, which is in essence a 3-dimensional yantra, while Sanskrit mantras are chanted. The combined energy of the fire, offerings, and mantras generates powerful spiritual vibrations that is said to bless and help purify everyone present. I’ve personally attended many homa ceremonies, and it is soul-stirring and beautiful. According to the Yajurveda, a homa fire ritual is a basis for physical, mental, spiritual, intellectual progress and prosperity.

A homa ceremony conducted before dawn at Amritapuri, Kerala, India.

Tantriks may choose to focus on one particular practice or a combination of these. Yet these are, however not the only practices available in Tantra. There are many others suitable for every kind of seeker, but these four form the wellspring from which most traditional Tantra practices are born. The thing is, while to many these practices may look or sound like hocus-pocus or some kind of kooky esoteric black-magic, all these Tantric practices are actually based on science. This is not your usual lab-experiment science projects you learn in school. This is the science of the alignment of mind, body and spirit. Recognising your innate divinity is not just spiritual, but scientific too in the realms of Tantra.

Without any pretense, religious commitment or attachment to a religious community, anyone can embark on the path of Tantra regardless of their religion or origin. Tantra shows us the way to eternal knowledge, without tying ourselves to the bonds of a religion or spiritual organisation. Tantra is quite a solitary endeavour, it demands that you are completely comfortable in your aloneness. Even though you may encounter many people on your spiritual journey; like-minded people who may help accelerate your spiritual progress, you will need to follow the Tantric path that is for your heart alone. It may sound quite selfish, but it is not. Being authentically Tantric means that you will be a benefit to the world in ways you cannot even fathom right now.

Unlike sexual Tantra, the path to traditional Tantra may cost you nothing, or very little. But it will require vast amounts of self-awareness, patience and practice to allow things to naturally fall into place. The reward of this spiritual practice could be the greatest voyage of discovery you will ever undertake in this lifetime.

So, where should you begin?

1) Find out which traditional Tantra is for you.

Tantrism, while originating in a Hindu context, is not limited to Hinduism. While there is crossover in the practices of Hindu and Buddhist Tantras, the philosophical approaches can, at times, be quite different. I will go into further details about the differences in later posts.

But an easy way to figure out which traditional Tantra is for you is to look at an image of Ardhanarishvara (Shiva, or God, and Shakti, or Goddess as Oneness) and look at an image of Yab-Yum (Chakrasamvara Heruka, or Father in cosmic union with Vajrayogini, or Mother). If you’re drawn to Ardhanarishvara then Hindu Tantra, or Shiva-Shakti Tantra is for you. And if you’re drawn to the Yab-Yum then Buddhist Tantra, or Vajrayāna Tantra is for you.

Ardhanarishvara. Artist unknown.

Yab-Yum. Illustration by Carmen Mensink.

Fundamentalists from both Hindu and Buddhist traditions would probably think this method I’ve suggested to you borders on sacrilege, but I’ll leave the fundamentalists to argue it out amongst themselves. After all, my intention is not to draw you into fundamentalism of any kind but to simply help you decide, and to taste the nectar of Tantra for yourself. 

And if you’re drawn to both and still can’t decide then try one of the 112 meditation practices from Shiva-Shakti Tantra which you can find in the Vijñāna Bhairava Tantra. An illuminating book called Sri Vijnana Bhairava Tantra: The Ascent by Swami Satyasangananda Saraswati, popularly known as Swami Satsangi, is a highly recommended introduction into the meditations (Dharanas) central to Shiva-Shakti Tantra. Or if you’re looking for a more scholarly approach to the meditations then I highly recommend you get a copy of Vijnanabhairava or Divine Consciousness: A Treasury of 112 Types of Yoga by the acclaimed Tantric scribe and practitioner Jaideva Singh.

Swami Satyasangananda Saraswati, author of Sri Vijnana Bhairava Tantra: The Ascent

Try the first meditation. It is deceptively simple, yet incredibly powerful. Pay attention to the natural rhythm of your breath as it passes in and out of your nostrils. Then pay attention to the pauses between the inward and outward breaths. You’ll notice a period of rest between the breaths. It doesn’t last long, perhaps a millisecond.

The meditation is thus: focus attention to the rest between your breaths.

Or another way to ease into a meditation of Tantric origin is to try Yoga Nidra, which is based on the grounding practice of Nyasa.

And then try a Buddhist meditation practice from Vajrayāna Tantra which you can find in practices like Mahamudra Tantra. Geshe Kelsang Gyatso's book Mahamudra Tantra: The Supreme Heart Jewel Nectar is a magnificent place to begin with Buddhist Tantra.

Whichever practice or practices feel more effortless and produces more inner bliss, then that path is the one for you. 

If all these foreign Sanskrit words are throwing you off, that’s okay. Even though I am of Indian descent, and born into a Hindu household where Sanskrit was often heard in our religious rituals, most Sanskrit was foreign to me until I took a deep interest in Tantra. But if you spend enough time reading up about Tantra, or find a Guru or spend time at an Ashram then you will start to pick up on this truly astounding, and actually quite scientific, language system.

I personally have a basic understanding of Sanskrit but in truth I am a beginner. I will be taking formal classes in Sanskrit in 2022, and I will share my progress with you as I immerse myself in one of the world’s most ancient languages.

One more thing, many traditional Tantric practices and meditations were originally revealed to spiritual adepts by their Gurus; and only when the Guru felt that they were ready to receive the teachings. That is why many Tantric texts seem to be written in short Sanskrit prose or verses, akin to a Japanese Haiku. They were designed to be poetically misleading, and made sense only to spiritual aspirants who’ve done many years of study and practice.

Which brings us to point #2.

2) Find a Guru

Do you really need a Guru? Of course you don’t. Many spiritual seekers seem perfectly okay without having a Guru to learn from. Do I recommend you find a Guru? Absolutely, yes.

Why? Because the spiritual path of Tantra has been likened to walking on a razor’s edge (from my experience it is). If you don’t have a guide in the form of a Guru then that proverbial razor can do more emotional and spiritual damage than good. A Guru has walked this arduous path, been scarred from it, and emerged on the other end, hopefully, enlightened. A Guru has the ability and duty to guide you safely on the path of Tantra so that you don’t have to experience the potential pitfalls. This is also why the process of initiation by a Guru into a tradition is recommended. This is for your own emotional wellness and sanity.

All of this may sound all very spooky and woo-woo, but there is a light at the end of the tunnel. And this light is loving, blissful and attainable.

If you ask for one, a Guru might also give you a mantra, that is for you to chant out loud, or internally. A Guru-given mantra is like being handed the key to unlocking your soul. Repeated chanting of your mantra changes the nature of your mind and allows it to become more supple and open. Meditations become easier, and spiritual teachings sink in quicker. And you organically, over time, become happier and more accepting of yourself and others.

If you’re still reading up to this point, thank you. You’re one of the courageous ones who desire to break free from the chains of your egoic mind. After all, if the attainment of sustainable peace was easy we would all be happy.

So, where do you find your Guru?

This is easier said than done. Sorry, no quick fix remember?

Gurus in the traditional Tantric sense are far harder to find than the teachers in sexual Tantras. And it becomes a little more complicated if you are more inclined to Hindu Tantra or to Buddhist Tantra.

Most Gurus of the traditional Tantras either live in India, Nepal, Sri Lanka, Tibet, South-East Asia and Indonesia. But you’ll get more luck with finding an Indian or Nepali Guru.

But if you live in Europe, the Americas, or Australasia and can’t really travel to Asia in search of a Guru then look for Gurus who travel to near where you are. Some have even set up centres and Ashrams in other parts of the world.

Like Sri Mātā Amritānandamayī Devī, often known simply as Amma, an Indian Hindu spiritual leader, guru and humanitarian, who is revered as 'the hugging saint' by her followers. At her Ashram in Kerala, South India, you will be initiated into the Sri Vidya Tantric tradition. Amma has Ashrams, spiritual centres and healing/learning institutions in many parts of the world, and tries to visit most of them on an annual basis. So there’s a good chance that if you can’t make the time to spend some time in India, that you’d be able to meet her somewhere not too far from where you are.

Amma gives Darshan. Photo © Mata Amritanandamayi Center.

The superb documentary filmmaker Louis Theroux famously visited Amma in his documentary about enlightenment - which you can stream here. I highly recommend you watch it, especially if you’re a Westerner approaching Eastern spirituality for the first time.

And for full disclosure, Amma is my Guru, and I have spent time with her on many occasions at her Ashram in Kerala, and also as her Ashram in California. I have also been initiated into the truly powerful Tantric Kriya yoga practice that she developed called IAM Meditation.

But know that it’s perfectly fine if another Guru is more suitable for you. My beloved spouse, who has also spent time with Amma, has not been drawn to Amma like I have. She has chosen not to take a Guru, and like I mentioned before, this is perfectly fine too as I believe everyone’s journey needs to be respected and admired.

The only practice I can impart to you is that you do what is in alignment with your own heart’s desire.

I knew Amma was for me because when I first found myself in her gaze and her presence I couldn’t stop smiling. I felt like I had known her all my life, and I felt an inner peace and acceptance that I had not felt since I was a small child. It was like the outside world just melted away, and all that was left was her.

I have spoken to many spiritual seekers all over the world, and they all felt something quite similar upon encountering the human they took to be their Guru. So if you feel something similar, then there is a good chance that you have found your Guru.

The Kali Temple at Amritapuri Ashram, Kerala, India. Photo © Rohan Reddy / Anāhata Tantra.

Another world-renowned Indian Guru I deeply admire, who’s philosophy and practices are rooted in Tantra, is Sadhguru Jaggi Vasudev, often known simply as Sadhguru. He has a large following in the West due to his incredible command of the English language, and his laid back style and sense of humour too. I know of many who regard Sadhguru as their Guru. His book Inner Engineering: A Yogi’s Guide To Joy is a wonderful introduction into the nature of being a spiritual aspirant no matter where you are in life.

Sadhguru Jaggi Vasudev. Photo © Isha Foundation.

And if you live in the USA, then you’re in luck. The Himalayan Institute of Yoga Science and Philosophy headquartered in Honesdale, Pennsylvania, is home to Pandit Rajmani Tigunait. The pandit is a renowned modern-day Tantric master and practitioner. The institute has branches in the United States, Europe, and India. I consider his book Tantra Unveiled to be a modern Tantric classic, and a worthwhile read for anyone beginning on the path of spiritual and traditional Tantra.

However, due to the often secretive and esoteric nature of traditional Tantra, most Indian Tantric Gurus are truly hard to find. They do not promote themselves, or have flashy websites or insta accounts that count millions of faithfuls as their followers. They prefer a more introverted hermit-like existence and can be found in spiritually rooted towns like Rishikesh, Varanasi and Tiruvannamalai. Or sometimes they reside in places so remote, they’re not on any map - like in dense jungles or mountain caves where even Google’s all-seeing satellites can’t find them. In this instance it’s often word-of-mouth and a whole lot of detective work that leads you to these Gurus and their ashrams or places of learning. But such a voyage of discovery might just lead you to who you’ve been seeking.

Tantrik practitioner and scholar Mukunda Raj Aryal in Kathmandu, Nepal. Photo © Isabella Tree/1843Magazine.

Other wonderful books I highly recommend reading are Tantra Illuminated: The Philosophy, History, and Practice of a Timeless Tradition by Christopher Hareesh Wallis, The Triadic Heart of Siva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir by Paul Eduardo Muller-Ortega, The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism by Mark Dyczkowski, and A Brief History of Yoga: From its Tantric Roots to the Modern Yoga Studio by Ramesh Bjonnes. I regard Christopher, Paul, Mark and Ramesh to be exemplary modern-day Western-born scholar-practitioners of Tantra. Their work makes an often very confusing translation and transliteration of classical Indian Sanskrit Tantric texts accessible to 21st century Western audiences.

But what if Buddhist Tantra is your Tantra?

The majestic Boudhanath Stupa at night in Kathmandu, Nepal. Photo © Rohan Reddy / Anāhata Tantra.

Buddhist Tantra has its roots deep in the Himalayan kingdoms of Nepal, Tibet and Bhutan. Buddha, who was born a princely Hindu in what is now modern-day Nepal around 500 BCE, adapted many Hindu Tantric methods and incorporated them into his own teachings.

Hence you will find many similarities between the two Tantric traditions. Then there are many of the Buddhist Tantras that have no resemblance whatsoever to Hindu Tantras. And also some Buddhist Tantras that have found their way into Hindu practices too. A perfect example of this intertwining of traditions can be seen in the daily life-practices of the Newar people of Nepal.

But I digress. For in the true nature of Tantra; the source is not that important, the authentic practice is.

With Hindu Tantras, many texts and practices are so old or parts lost to antiquity that we have no idea who their creators are. But with Vajrayāna Tantra we mostly have an unbroken line of Gurus who’s lineage can be traced back to the Buddha himself.

The Bodhi tree in Bodh Gaya, India. The revered place of Buddha’s enlightenment.

Padmasambhāva, also known as Guru Rinpoche, was an Indian-born Vajrayāna master who is widely considered to be the one who first introduced Buddhism to Tibet sometime in the 8th century CE. Padmasambhāva thus can be considered to be an illustrious figure in the history of Tantra. The Tantric ritual system put into motion by some of the first Tibetan Buddhists is said to be based on the Gathering of Intentions Sutra, the fundamental "root tantra" of the Anuyoga class of teachings belonging to the Nyingma (Ancient) school of Tibetan Buddhism. But, as with all Tantras, teachings, rituals and practices evolve and adapt with the times.

For many Westerners, Buddhist Tantra is a much more appealing Tantra as it can be seen to have a less dogmatic approach attached to its teachings. Personally I find both Hindu and Buddhist Tantra remarkably free of Dogmas, but others may see it differently. I see eternal beauty in both approaches, and have practiced elements of Buddhist Tantra as well.

A Guru in the Tibetan Buddhist tradition is referred to as Rinpoche or a Lama. Like the Nobel Peace Prize winning Gyalwa Rinpoche, or better known to you and me as His Holiness the 14th Dalai Lama. It may not seem like it, but the Dalai Lama’s lineage is from a long line of enlightened Tantric sages.

Due to the annexation of Tibet by China in 1951, it forced many Tibetans to flee for India, Nepal, and Bhutan. This is why the Dalai Lama, like many other exiled Tibetan Buddhists, have made Dharamshala, in the north of India, their home.

So if you want to get a glimpse of His Holiness, or feel steeped in the traditions of Buddhist Tantra, then Dharamshala would be a great place to begin. Alternatively you can find many Vajrayāna temples and centres in the remote Indian state of Sikkim, and also in Kathmandu and Lumbini in Nepal.

His Holiness the 14th Dalai Lama. Photo courtesy of Lonyi, CC0, via Wikimedia Commons.

But as we know, Buddhism is a global phenomenon today and you can probably find a Vajrayāna Buddist centre with an abbot or teacher close to where you are in the world.

Dzongsar Jamyang Khyentse Rinpoche, also known as Khyentse Norbu, is a highly respected Lama from the Vajrayāna Tantra tradition and is an acclaimed teacher and writer. His illuminating book The Guru Drinks Bourbon? Is a wonderful lens into the world of Tantric Buddhism and the guru-disciple relationship.

Another amazing Lama of the Tantric tradition is the venerated Gelshe Kelsang Gyatso, who I’ve mentioned previously. Kelsang Gyatso founded New Kadampa Tradition-International Kadampa Buddhist Union, which today boasts some 1,300 centres around the world. Geshe-la, as he is affectionately called by his students, is primarily responsible for the worldwide revival of Kadampa Buddhism. His books like Tantric Grounds and Paths: How to Enter, Progress on, and Complete the Vajrayana Path are accessible and magnificent texts to help you prepare for the Tantric Buddhist path.

Luckily the Western world has a great many Buddhist centres and temples, so you won’t find much difficulty in finding a teacher, support group or practice.

But just as in Hindu Tantra, many Buddhist Gurus choose a more isolated existence far away from the reaches of the rest of us.

And perhaps the best book you can read as a beginners guide into Tantra is Introduction to Tantra: The Transformation of Desire by the late Lama Thubten Yeshe, who co-founded the magnificent Kopan Monastery in the hills surrounding Kathmandu in Nepal.

Lama Yeshe tells us that Mahamudra (a term you will hear often in reference to Vajrayāna Tantra, which literally means "great seal" or "great imprint" and refers to the meditative practice that teaches that all phenomena inevitably are inseparable from their nature of rich wisdom and total emptiness) is “the universal reality of emptiness, of nonduality” and its unique characteristic is its emphasis on meditation: “With mahamudra meditation there is no doctrine, no theology, no philosophy, no God, no Buddha. Mahamudra is only experience.”

A view into the great meditation hall at Kopan Monastery, co-founded by Lama Yeshe in Kathmandu, Nepal. Photo © Rohan Reddy / Anāhata Tantra.

As you can see, the Guru landscape is vast. So it really is important that you implore patience when seeking a master that truly resonates with your soul, otherwise you could end up feeling lost, confused and defeated. As for many aspirants finding a Guru is trial and error until the one you feel at home with shows himself or herself, while some get lucky and find their Guru first time around.

3) If it is answers you seek, prepare to encounter more questions.

Tantra will lead you on a journey of self-inquiry like nothing you’ve encountered before. The interplay of light and dark within Tantra creates the space for many suppressed thoughts and emotions to rise to the surface, for a very beneficial reason. As in order to ascend to the spiritual heights that Tantra can take you to, you need to accept all the parts of your life that have defined your character up until this very moment. This acceptance makes it less potent for your ego to retain a hold on your self-development, and over time allows for the befriendment of fear and anger in such a way that they no longer control your true nature, which is interconnected, creative, expansive, loving, blissful and illuminated.

Answers to questions in traditional Tantra often lead to more questions arising, and this can be very despairing for the seeker. Your innermost Pandora’s box will open, and it can feel like you’re making steps backwards instead of making great leaps forward. But this is a natural part of the process. Sooner or later, with awareness, those questions become just fleeting thoughts that come and go without you giving much attention to them. You often see them for what they are, just thoughts. This is how liberation takes fruit in Tantra.

As in finding a Guru, here too patience is key. Be patient with the teachings, be patient with the learning, patient with the process and most importantly patient with yourself.

There will be many times when you’ll just want to call it quits. After all, it will feel like an awful lot of hard work at first. But staying the course is recommended. For some stepping off the spiritual path and back on again when it feels right to do so is the way to go. This too is fine. The important part is to remember to come back to the practice. Every little bit counts.

If more questions arise than answers, then take it as a sign that your Tantra is working.

A statue of Goddess Kali in Delhi, India. Photo via Getty Images.

In closing I will impart upon you three important lessons I learned after becoming a Tantra teacher and practitioner:

1. Enjoy, but enjoy with awareness. Tantra has been called the path of indulgence, and if you stay long enough on the path you will get to indulge in a great many things you had no idea were possible. It’s so easy to allow yourself to get enraptured by the experiences, that you can become addicted to it. Like feeling the effects of ecstasy without even popping a bunch of ecstasy pills. Tantra teaches us that the power is not in the experience itself, but in the awareness that that experience brings. If you bring attention to what is happening to your heart, body and mind during these experiences, and truly bring awareness to the sensation and feeling that it brings, then this is how you do Tantra. True spirituality is in the total awareness of the present moment.

2. Know when to say no. This goes both ways for teachers and students alike. Abuse has plagued the spiritual world, and Tantra is no exception. Your body is your temple, and not a harem for others to do as they please with. You need to constantly remind yourself of this, because it is so easy to forget. Peer pressure is also a reality, and other people on the path like teachers, therapists and fellow aspirants or students may push you to places way beyond your comfort zone. If you ever find yourself in such a position always know that there is no shame in saying no. If you find that an experience feels good in your body, but is messing with your heart, then stop. If you know and abide by your boundaries, then a Tantric practice free of trauma is possible.

3. And lastly, always, always affirm to yourself that you are fully deserving of the very best teacher or teachings for you.

With love, Rohan

ॐ

May our bodies and minds be healthy.

May our thoughts be filled with love.

May our practice be free of obstacles.

May we carry its benefits into the world.

ॐ