Yonatan Saar - Inner Work: Focusing, Meditation, Yoga

Yonatan Saar - Inner Work: Focusing, Meditation, Yoga Quiet, precise guidance in Focusing, Meditation, Yoga. 1:1 & small groups.

16/07/2026

A chakra, in the esoteric world, is usually defined as a kind of energy center connected to an inner movement of our mind, and each chakra is really a space of consciousness made up of emotional and mental movement that has a somatic expression, a movement in certain areas of our body.

I think there's another way to look at the world of the chakras. You can see the chakras as an inner strategy for coping with suffering, and at this stage I'll mainly be talking about the lower chakras.

At the heart of the spiritual view, a person is in a state of illusion in which he doesn't really know who he is, and he sees himself as a separate entity, cut off from the world around him. Even if he believes in God or in some eternal existence, it's still on the level of something that exists outside the "I," somewhere.

Out of this separateness comes the inner state of dukkha, existential suffering.

Our consciousness isn't in a static state, and what it's trying to do is to free us from this suffering so that we'll reach a place of security and happiness. According to the deep views from the world of ta**ra, of Vedanta, and of other esoteric traditions as well, that place is found only when a person reaches awakening, the experience of the absolute and finding our identity with it.

When a person is in a state of ignorance, different patterns come up in him that try to solve the basic problem of suffering in ineffective ways, ways based on a lack of understanding, and often they complicate things for him far more than they help.

And this is where the idea of the chakras, according to this model, comes in.

If we use terms from the world of Focusing to understand what a chakra is, we could say that at its base it's a somatic experience happening in the body, it has its own felt sense and its own implying, meaning it calls for a certain movement.

That movement calls for pushing the process forward, something that rests on a very deep, basic belief that by moving forward we're making progress. This isn't something that comes up consciously, it's something that comes up out of the whole body of the human system.

Here I'm only touching on it in a basic way, to create a frame, and I'll break it down in depth in future posts.

Muladhara chakra is connected to matter and to grounding. When a person is dominantly in this stage, he'll look for ways to stabilize himself through accumulating possessions, money, and finding stability within the material world.

It can also connect to the reproductive drive, and in general to an approach of building material things and more stability in the world as a strategy for finding calm and quiet in a world whose foundation is constant change.

The person in the second chakra will look for it through the pleasure of the senses and through stability in romantic relationships, a kind of search for wholeness and unity, but through the connection with another person. Here it often comes through s*xual expression and emotional connection, and he'll also look for it within social bonds and the attempt to belong to social circles, often while losing his psychological authenticity, out of a preference for connection and stability over authentic expression.

The person in the third chakra will do it through seeking power and strength. Strength, power and money are his strategy for finding calm, connection and security.

None of these strategies can really give a person what he's looking for, because whether it's stability in the material world, romance, or power, in the end it's a search for stability inside a changing world, and every achievement, whether it's a good relationship or a position of power, will eventually dissolve, simply because reality is constantly changing.

This view isn't just a theoretical idea, detached from life and from practice. Understanding our inner strategies, and understanding how little they actually help us, is the basis for forming a right intention, a right practice, and a movement in life that takes us out of our limiting habits and understandings.

Each of us can notice this movement. Sometimes, for example, we see something we're strongly drawn to, and out of that a movement rises, an inner call to complete the move, and we really believe this is the right thing for us.

Within a structured practice of meditation and ta**ra, we'll pause for a moment and observe the automatic movement, and out of that an understanding can arise about whether it's really serving us or not. This is an integral part of any spiritual or therapeutic work that helps us free ourselves from patterns that limit us.

**ra

We’re about to enter Passover, the holiday of freedom. Maybe it’s a good time to ask what freedom actually is, what we’r...
01/04/2026

We’re about to enter Passover, the holiday of freedom. Maybe it’s a good time to ask what freedom actually is, what we’re trying to be free from, and how letting go really happens. When we get stuck in an emotional loop, like when someone hurt us and we can’t let it go, or we lost money and it just keeps running in our head, what people usually say is: just let it go, bro. Let go and move on.

The thing that gets a lot of people stuck isn’t that they don’t understand they need to let go of what they’re carrying. That part is obvious. No one actually wants to keep carrying unnecessary suffering. But the mistake is thinking that letting go is something you can just do. Like it’s an action. Like taking out the trash. There’s a bad smell in the house, you take the trash out, and everything is fine.

If it was really that simple, why are we still holding on to things that hurt us. Why don’t we just drop it and move on. When we’re stuck in something, it’s clear we want out. No one wants to stay in a place that’s uncomfortable, painful, and doesn’t give any rest.

Usually what happens is we move into one of three directions. The first is escape. I don’t feel good, so I’ll do something else to feel something else. Phone, computer, food, everyone has their version. It might give some relief for a moment, but it doesn’t really solve anything. Most of the time it just makes things more complicated, because what we didn’t meet comes back with more force.

The second is feeding it. Something is running in our head, and we just go with it wherever it takes us. If it’s anger, we keep playing out thoughts of anger or revenge. It’s like adding fuel to a fire. It started small, and if we keep going, the whole house burns.

And then there’s the third option, fighting it. Trying to force ourselves to stop feeling what we’re feeling. But here too, like the other two, it usually just gets stronger. You can almost see it as a rule, when we fight what’s happening inside us, we usually end up more tangled.

The holding continues as long as something in us is still holding on to the experience.

And this is the part that’s less intuitive.

The only thing that actually works is not trying to let go, but taking a step back and letting it be exactly as it is. Without trying to fix it, without trying to move it, without trying to manage it. This place, what some traditions call the middle way, is where things actually start to release.

You stay with the experience as it is. Not escaping, not feeding, not fighting. Just knowing it. In the end it’s sensations in the body and thoughts in the mind. And when we see it from that place, like in a meditative process, a lot of the time something starts to fade on its own. What was painful begins to lose its grip, and there’s more clarity about how to move forward.

Letting go is not really an action. It’s the result of certain conditions.

And for those conditions to happen, there has to be a willingness to meet what’s there. Even if it’s not pleasant. To stop escaping, stop looking for someone to blame outside, and stay with the experience. It’s not always comfortable. Sometimes it even hurts.

The ego doesn’t like that. It meets us with weakness, with discomfort, with the fact that we’re not as in control as we thought. But that’s exactly where real release begins.

25/03/2026

Why is it that even when we know exactly what’s right for us, we still don’t do it?

I want to touch on something today that a lot of people struggle with. Why we get stuck, even in places where we genuinely want to grow. It can be eating habits, smoking, screen addiction, or any pattern we know is not good for us. We try, we decide, we even start, and somehow we end up right back where we were.

Most of the time, it’s not a lack of discipline. And it’s not a lack of motivation either. The deeper issue is that we don’t really understand the process of change. Discipline and motivation are part of it, but they’re not enough on their own.

The first step is not just knowing what you want, but understanding what actually matters to you. What is important enough that you’re willing to go through discomfort for it. That kind of inner clarity matters. Without it, everything stays vague.

Once that becomes clear, the next step is making a real decision. Not just I’d like to, but something more committed. A decision that cuts through hesitation and moves you into action. And from there, an actual practical plan.

Up to this point, things might still feel manageable. But this is usually where it starts getting hard. Because once you begin moving forward, something else shows up. An inner voice. Doubt. Resistance.

Sometimes it sounds like you’re going to fail anyway, or this is too much. And it usually doesn’t come alone. It comes with a physical feeling too, tension, discomfort, anxiety, heaviness.

This part is important to understand. These forces are not against you. They are usually trying to protect you from pain or discomfort. But in practice, they end up keeping you stuck.

This is where most people fall. Not because they don’t want to change, but because they don’t know how to work with these inner forces. The voice, the sensations, the pull to go back, they usually win. Maybe not right away, but eventually. And the pattern repeats.

The real key is learning how to stay with what comes up, without getting pulled by it and without trying to escape it. There is a kind of presence here. A way of being with the experience as it is. Not suppressing it, not acting it out, but actually staying with it.

And that’s where something begins to shift.

A lot of people think meditation is mainly about relaxation. But when you understand it more deeply, it becomes a way to free yourself from the patterns that keep you stuck. It’s not just sitting quietly with your eyes closed.

It’s learning how to stay steady inside friction. To be with discomfort directly, without running away from it. That’s not what our instinct wants. But it is what actually works.

The whole process is simple, but not easy. You understand what really matters to you. You take clear steps toward it. And then you learn how to stay present when your mind tries to pull you away.

That last part is where everything is really decided. Not in the moment you make the decision, but in the moment your mind starts pulling you in the other direction, and you stay.

If this speaks to you, and you want to explore this more directly, we can look at it together.

One of the things I keep meeting in my work, again and again, is people who practice yoga, meditation, sometimes even ye...
26/02/2026

One of the things I keep meeting in my work, again and again, is people who practice yoga, meditation, sometimes even years of therapy, and still feel that something at the core inside doesn’t really move.

There is understanding of the method. There are deep experiences. Sometimes even very deep meditative states. But in daily life, it feels like everything stays the same.

And usually it’s not because of lack of discipline or seriousness. It happens also with people who are very committed to their practice. It’s not because of lack of intellectual depth either. Sometimes there is a very sharp understanding of the teachings. And still, in a completely ordinary situation, a small conversation with a partner, a comment at work, suddenly everything contracts and anger, emotional dependency, fear, insecurity come up.

So the question comes up, how is it that I invest so much in practice, and in the most ordinary places it doesn’t really work?

What is often not examined enough is the fact that practice in itself does not dissolve patterns. Even if a yogi practices many hours a day, yoga and meditation do not automatically change core conditionings. What determines change is not the quantity, but how the practitioner meets what arises inside.

And sometimes the simple truth is that people use practice to feel advanced or special, but avoid meeting the places that are uncomfortable for the ego to face. Maybe because it threatens our sense of worth, or challenges a habit we are still holding on to.

Our conditionings don’t live only as ideas in the head. They live in the body, and often mainly as bodily sensations. Body and mind are not two separate things. They are one system. Every emotion is, at its base, a somatic experience. Every mental situation has a bodily expression.

Usually things are triggered by something external or internal, and then the whole system reacts as one unit.

Let’s say I walk in the street and see someone I find attractive, and together with that a feeling comes up that I am not valuable enough. The trigger is external, and it has a mental interpretation, but the pain itself is felt through the body.

The critical point is not understanding this. It is what I do with it in the moment of experience. Do I escape, analyze, explain it to myself, go in circles without really meeting it? Or do I simply stay present with the experience itself.

And here something needs to be precise. It’s not just about feeling what is happening. It’s not about drowning inside the experience. The work is to stay with the sensation from a certain inner balance, from stable awareness. There is a huge difference between identifying with an emotion and meeting it from the place of the observer.

Somatic awareness without regulation and inner stability can easily turn into overwhelm. When we are balanced, we are not dissociated and not identified. We are simply aware of what is happening without being swallowed by it. This is where real transformation happens.

Practice that does not meet the body in real time remains an idea. We can speak in academic language about awareness and inner mechanisms, but if when the pattern is activated we do not stay with the somatic experience, real transformation will not happen. Sometimes there will be temporary relief, but the basic structure remains.

After twenty five years of practice I have seen many people having very strong spiritual experiences, and still returning again and again to the same circles of suffering.

I also went through long periods of searching for higher states, deep silence, ecstatic experiences. They are impressive and sometimes beautiful, and there is an illusion of progress. But in reality it can become a kind of stagnation on the path.

If there is no direct meeting with the conditioning itself through somatic awareness, deep change does not really occur.

In the end it’s not about this technique or that name. The name doesn’t matter so much. What matters is whether I am willing to meet what is happening in me as one unit of body and consciousness, and not just try to understand it.

It’s not an easy path, and it’s not for everyone. But if you have been practicing for years and something still feels stuck, maybe the issue is not that you are not practicing enough, but that you are not meeting things in a way that actually releases them.

The ego usually doesn’t like this very much. But sometimes this is exactly what allows real movement.

I’m not a psychologist and I’m not a therapist. I’m a yoga and meditation teacher. But I really need to say something ab...
15/02/2026

I’m not a psychologist and I’m not a therapist. I’m a yoga and meditation teacher. But I really need to say something about what’s going on out there, from the kind of process understanding I live in.

In this period, we’re seeing people who are clearly backed, and often celebrated, by the ruling camp, behaving in ways that are harmful, vandalistic, and violent in the streets, toward regular citizens. And we’re also seeing, inside the systems themselves, government, enforcement, “keeping order”, a lot of power being used with very few brakes, sometimes aggressive, sometimes simply without empathy. At times it feels honestly scary.

From a psychological angle, I don’t think this is only about ideology. It touches something deeper, what happens to a person when they get backing and power, while something inside them is still wounded, and the inner impulse is strong, strong enough to spill out and hurt other people.

And on the ground it’s not theoretical. You see physical violence, spray, blocking people, humiliation, nasty language, pushing, clear assaults. What unsettles me most is not only the violence itself, but the feeling that it gets a kind of umbrella, from the government and from large parts of the public. People defend it. They frame it as bravery. They normalize it. They genuinely believe this is the way to solve problems here. And when that happens, it stops being just one person who snapped, which is bad enough, it becomes a pattern that gets legitimized, it starts turning into a norm.

It’s very easy to stay in political talk and say, it’s them, not us. But if you drop a level, into what’s happening in the mind and in consciousness, a pattern repeats. Systematic aggression. A need to control. Lack of empathy. Often it sits on a nervous system that feels threatened, fear flipping into force, into violence, and sometimes into cruelty.

In my experience, when someone behaves like this as a consistent pattern, it’s not always only about the current situation. Often it also sits on past injuries that were never processed, and on an unconscious attempt to finally win an old battle that was once lost. People sometimes call this trauma reenactment. It’s not always accurate, but there are cases where unresolved emotional pain shows up as disproportionate behavior in the present.

None of this justifies violence, and I’m not diagnosing anyone. But it can explain why certain people don’t stop, especially when they feel they have backing. They feel threatened, their sympathetic system goes into fight or flight, and the rest is familiar. Someone else gets sprayed in the face, cursed at, punched.

And then small situations quickly become wars over honor, over self worth, over who breaks first. When reality turns into that, you stop seeing people, certainly not brothers and sisters, you see enemies. This is where a person splits away from the wider society. And in a tragic way, the person doing harm can believe he’s doing something right, he’s “fixing” something that feels wrong. But in practice he breaks far more. Sometimes bodies. Sometimes the spirit of a country.

Then the rebound comes, almost predictably. The side that got hurt responds with counter violence, rage, humiliation, the urge to remove the attacker. And that only fuels the inner state of the already wounded person. Someone in a fight state doesn’t calm down because others shout at him. He tightens more, locks more, bites harder. And a loop forms, a cycle that strengthens itself. Each side is sure it’s only defending itself, but in practice we’re feeding the same mechanism together.

I think if we want to act wisely, we have to understand the inner mechanisms working in human consciousness. It won’t magically solve reality, but it can guide us toward more intelligent behavior. When we’re at a protest and someone is violent and out of control. When we watch a politician who seems detached and lacking empathy. Even if we can’t stop him, understanding where it’s coming from can give us at least some inner steadiness, and sometimes it can even prevent real physical harm.

I do think the law must protect citizens, absolutely. We can’t let the street, or the parliament, become arenas of bullying. But if we stay only at the level of law and order without understanding the psychological engine underneath, we’ll keep falling into the same loop again and again. Violence starts in the human mind, and part of stopping it is recognizing the inner patterns that drive it.

So yes, we also have to look inward, not only shout law and order. To understand what is being activated in a person. Otherwise we become just another side in the loop, unintentionally feeding it, instead of becoming part of a deeper solution.

Power without psychological responsibility is dangerous. And at this point it’s no longer only about who is right, it’s about what state of consciousness is being given power and legitimacy.

I want to keep touching the basics of working with Kundalini Yoga: what’s needed to be ready for practice, and when it m...
02/02/2026

I want to keep touching the basics of working with Kundalini Yoga: what’s needed to be ready for practice, and when it might be better to simply wait with it.

To understand the foundation of Kundalini Ta**ra, in my view you have to look at two classic core ideas, but in a way that actually connects to our psychological world: Shiva and Shakti.

Shiva points to pure awareness. Shakti points to everything that exists. And in the human dimension, it’s everything living inside us: emotions, sensations, meaning, our mental world, our body, basically everything in the dimension of matter and energy, everything that is an object, meaning something you can know or observe.

So how does this connect to practicing Kundalini Yoga?

Kundalini is a very strong energy that tends to bring things up in us when it awakens. When strong energy moves through the body, it can create a powerful inner movement that brings up emotions, sensations, memories, and also visual or auditory content. When content rises in an unregulated way, it can also lead to emotional flooding. In more traditional words: it brings up a lot of karma, and it matters that we’re in a state where we can actually hold what’s coming up.

All of this can be a kind of inner cleansing, if we have a stable awareness that can contain the difficult states that may rise to the surface.

But if our awareness is vague and unstable, without enough concentration and mindfulness, it can pretty easily turn into inner waves of overwhelm that we just drown in. And in extreme cases it can destabilize a practitioner all the way into real psychotic states.

To reduce that risk, we need a high enough level of concentration and mindfulness that can contain the whole experience. And yes, we also need a basic level of inner cleanliness, emotionally and mentally, as a preparation before awakening Kundalini energy, so we don’t get hit with a load of difficult material that’s beyond our capacity to deal with.

If you take this down to practice, it means a long enough period of smart, deep yoga and meditation practice (in Ta**ra Yoga, the practices aim not only at the body, but also at a deliberate purification of different layers of awareness), practice that supports inner purification and builds genuinely stable awareness. Practically, for most people this is a process of at least a few years.

If we awaken Kundalini, especially in an intense way and at early stages, it can turn into Kundalini kamikaze. It doesn’t have to harm, but it can, and when it happens, sometimes it’s very hard to fix later.

That’s why, in my view, it’s better to take the safe path. Like in the traditional yogic approach: Kundalini practice is meant for advanced practitioners, with at least a few years of experience, with a clear spiritual direction and strong stability.

Until then, I think it’s better to wait with the advanced Kundalini practices as taught in Hatha Yoga.

**ra

Some mornings I stand in front of the mirror and, instead of just seeing a person who just woke up, a sharp, unpleasant ...
28/01/2026

Some mornings I stand in front of the mirror and, instead of just seeing a person who just woke up, a sharp, unpleasant feeling shows up right away and says:
I don’t look good enough.

The belly, the face, the rounded back (and I teach yoga..). And in a second it’s not only about how I look — it turns into what’s wrong with me, and I feel really bad about myself.

Over the years I’ve noticed it’s almost never actually about how the body looks. It’s about fear — especially the fear of feeling unattractive and rejected.

That fear comes with a voice in my head that talks like it’s telling the truth. Sometimes it sounds smart and convincing, sometimes cynical, and very often just cruel.

But if you listen a little deeper to that voice (most of us know it in one way or another), you can see it’s trying to help — it’s just doing it in a terrible way.

In Focusing we don’t argue with the inner judge, and we also don’t exactly believe it. We meet it differently: we notice how it lands in the body when it speaks.

Because the moment the criticism shows up, something tightens, feels unpleasant, and usually the breath gets shorter. Inside that tightening is the real experience — and also the place where movement can happen — not in the words running through the mind.

Try this for a moment: close your eyes, and notice where you feel it right now in your body. No trying to fix it, and no turning it into a lesson.

Just say quietly inside: I’m noticing what I’m feeling. And when it gets a bit clearer, you can ask gently: What hurts most here? or What are you trying to keep me from feeling?

Then wait. A memory might come, a short sentence might appear, sometimes it’s just a small shift in the feeling, and sometimes it just clicks. But even a small shift can change the whole tone of the experience.

Then you can open your eyes and come back to the mirror — not to check if you improved, but to see if something in how you feel about yourself has changed.

And to hear whether the voice sounds a little different: less like a judge, more like a human being trying to get through the day. Does this happen to you sometimes in front of the mirror? What’s the first thing you notice in your body?

If you feel like trying this together through Focusing, feel free to message me privately and just write: mirror.

After some posts I’ve been sharing in yoga groups, people reach out to me to study kundalini yoga and ta**ra, s*xual and...
07/01/2026

After some posts I’ve been sharing in yoga groups, people reach out to me to study kundalini yoga and ta**ra, s*xual and non-s*xual. A small part I accept into practice, and a significant part I stop and tell them honestly that it’s not for them, or that right now it’s still too early. Not because I’m trying to be some gatekeeper, but because I see what happens when people go into this without a base and real readiness.

This is not a marketing post. I’m writing it to clear things up a bit, and also to say out loud something that isn’t always pleasant to say. I’ve met and also treated quite a few people who were harmed by kundalini practices taught too fast, or in workshops that teach it too freely, without a gradual build and without real fit. Sometimes it looks exciting and ecstatic at first and then it flips. Nervous system overload, anxiety, confusion, trouble sleeping, emotional flooding. Sometimes also very uncomfortable physical symptoms that weren’t there before. Not always of course, but when it happens it can be really tough.

In traditional yoga schools in India and in the East, kundalini wasn’t something taught to everyone at every stage. It was passed mainly to practitioners who were very balanced, with a wide spiritual foundation in understanding and practice, and with readiness for a process that can get very intense.

And when I say kundalini here, I mostly mean the more classical track, the one involving intensive pranayama and mudras, strong work with breath and energy, and also kundalini work inside s*xual ta**ra practice. This is not the same as softer modern variations, like what is taught in schools of Yogi Bhajan, and it’s also not exactly the same as what people call Kriya Yoga. I’m not getting into an argument about methods here, I’m just clarifying what I mean in this post.

So what matters before someone enters a track like this. First, a minimum of two to three years of consistent hatha yoga. Not on and off, but practice that truly builds awareness and stability, both in the body and in the inner energetic movement. Along with that, a clean, sattvic lifestyle, healthy nutrition, preferably vegan but at least vegetarian, and no alcohol or drugs.

And also mental stability. If there is a history of instability, a tendency to flooding, or periods of falling apart, in my view you need to work much more gently, and sometimes simply not go in this direction. It’s not a pleasant sentence, but it’s better to stop in time than to go in and pay a price. And if there is a history of schizophrenia, psychotic states, severe bipolar disorder, or significant personality disorders, usually it’s better to stay away from this field.

A steady meditation practice is part of this base, to develop concentration and the ability to stay steady when things start moving strongly inside. This happens in an amplified way when kundalini begins to work within the system.

If you have questions, feel free to ask here or privately.

About the author: I have been practicing kundalini work and meditation for over 25 years. I live in India, my life is dedicated to personal practice and also to teaching yoga and meditation, and I also work as a Focusing therapist.

25/12/2025

Wishing peace on Earth for every animal this Christmas. 🐷🎄

The basic Buddhist view, and most classical Hindu views, see craving as a central source of suffering. So most methods t...
23/12/2025

The basic Buddhist view, and most classical Hindu views, see craving as a central source of suffering. So most methods that arise from these traditions aim at releasing craving from life.

Cravings are seen as bonds to be loosened. The goal of practice is complete release from them, leading to equanimity toward everything that exists, a state with no craving or aversion toward anything in material existence.

When a person chooses this path in traditional forms, they follow the way of renunciants or monks, reducing their needs to the minimum required for survival.

Inner practice is directed toward freeing oneself from the emotional and mental bonds that form through the search for happiness and the pursuit of craving.

Not everyone who walks this path does so in a total way. There are also paths and views meant for householders, where some space is given to certain desires, but in a limited way, with boundaries meant to protect the practitioner from sliding into an immoral pursuit of desire.

One example is restrictions around s*xuality. Many spiritual teachers throughout history guided their students to live their s*xual drive within a monogamous partnership, seen as safer than polyamorous frameworks or a s*xually free lifestyle. I also think it is more fitting for most people, and at a deeper level it can be a very beneficial path.

The ascetic approach serves many practitioners in the East and the West. But in my view it also carries traps that can delay real liberation, not because of the approach itself, but because of how it is sometimes held as a spiritual position.

This stance can create a subtle pattern of inner judgment that carries negativity toward the body and s*xuality, both toward the practitioner and toward others.

At times, teachers who hold this view develop a puritan facade that serves them in front of their students.

A teacher may maintain a certain image, aware that if they were fully exposed they might lose appreciation and status. In extreme cases, this can lead to repression so deep that the teacher themselves cannot recognize it.

When a teacher in this state meets students with issues related to s*x or romance, they may respond with tightness and judgment.

Even if people say that everything can be spoken about, in practice a barrier can form between teacher and student. Instead of an open space for recognition, there is a sense of contraction and lack of holding.

The student may keep inside what they want to release, from an intuitive feeling that the space is limited, and that the teacher carries a certain rejection toward them, or toward what is arising in them.

When a teacher or practitioner cannot meet their own processes openly, they will also struggle to meet the processes of others.

Repressing s*xual desire can eventually erupt and create suffering for the practitioner and for those around them.

This is one reason some teachers may develop s*xual feelings toward their students and even try to act on them, which can make the space unsafe for the student.

Even when it does not reach that point, a repressed inner state can lead to negative emotions and make the atmosphere around that teacher toxic in certain circumstances.

In the Ta***ic view there is a different direction for working with desire, a path that includes it and gives it more expression.

The Ta***ic path also aims at complete freedom, like the Buddhist and classical Hindu paths, but it focuses on experiencing craving with awareness, unlike ascetic paths that emphasize observing cravings without fulfilling them.

In the next post, I will continue exploring this topic.

You are welcome to comment or ask questions.

**ra

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