954-834-3881 Lana Marie 7 AM until 11 PM.
My place in Pompano Beach or Your Place in Broward or Palm Beach Counties.
Gentlemen: Please allow me to introduce myself properly to you. I am Lana Marie. I offer the only genuine Tantra experience available on BackPage! I know because I have read through all the ads that claim to offer Tantra. Hardly one of those who claimed to offer Tantra knew anything about Tantra except the word itself. In this day of the easy Google search, that is virtually unbelievable!
I lived in Tibet for 4 years. I was professionally trained in Tantra. I have taught Tantra in Hawaii. I am a true, genuine master. I know there is a lot of confusion to those of you who read these ads on BackPage, CraigsList, Eros, IndependentGirl, Escort.Com, and other sites. Many pretend to offer a Tantra experience, but have never had a split second of training and have never bothered to spend one moment reading an article or a book about Tantra. Many on BackPage pretend to offer a massage but have never had a split second of training and have never bothered to spend one moment reading an article or a book about how to provide a massage. You gentlemen know the real from the pretend!
Any woman can touch a mans body and call it a body rub or a massage. But a real masseuse who has been professionally trained and licensed provides a service that is altogether radically different than the service provided by someone who has never been trained. Of course, any woman can touch a man and it will feel good and any woman can touch a man in the right area and cause him to . But the real from the pretend is obvious to every man who has ever had both!
A real Tantric experience has no similarity to a pretend Tantric experience. And the difference between the real and the pretend is obvious to every man who has ever had both!
I have lived a life of Tantra. I know it thoroughly. And I can share my knowledge with you in a pleasurable manner.
Although I have not found anyone else on BackPage who has had any actual training in Tantra, I have met some people in Florida who have been trained in Tantra. I should clarify that a bit I have met some people in Florida who have been trained in the American concept of Tantra. There is a huge difference between those of us who have trained in Tibet and those of us who have trained in America! Speak to someone who was born and raised in Spain for 30 years and compare their spoken Spanish to someone who was born and raised in American speaking only English who took a year or two of Spanish in . Would you be able to tell which one really speaks Spanish and which one pretends to speak Spanish? Of course you would! I know the real Tantra. Not the equivalent of Tantra!!
And almost everyone who claims to have studied Tantra took a massage course that devoted 5 whole minutes to the subject of Tantra. Imagine needing a heart transplant would you want to have it done by a doctor who studied heart surgery for 5 whole minutes?
If you want a true Tantric experience by a true master, then please call South Floridas leading authority ME!!
For those of you who dont know much about Tantra, I am reprinting below a few paragraphs from the most basic of sources Wikipedia!! If you are like me, you have a few doubts about Wikipedia. However, I have read this article and it has a lot of things that are actually on point!
I entertain in Pompano Beach, where I have professional equipment. However, I can come to you in Broward or Palm Beach counties, sometimes!
I can be reached from 7 AM until 11 PM at 954-834-3881. My place in Pompano Beach or Your Place in Broward or Palm Beach Counties.
I offer Personal Friendship and Intimacy Coaching. If you come to my place, I ask for a donation for my time of $200 for 1 hour or $250 for 1 and hours or $300 for 2 hours. If I come to your place, I ask for travel expenses of $75.
Some of you may have read the ads I have posted recently. I am going to reprint some of the wording from some of my other ads, then reprint some of the wording from the Wikipedia article titled Tantra.
WORDING FROM MY LAST AD:
Lust penetrates an undeveloped mind. Lust does not penetrate a well-developed mind. [Dhammapada (13-14)]
As many of you already know, I trained for 4 years in Tibet in the art of relaxation techniques. I would venture a guess that I am probably the only woman on BackPage with that experience!
It is sometimes said that practicing mindfulness is easy; what is hard is remembering to do it. To help us remember, it's useful to have a clear understanding of the forces in our minds that contribute to our forgetting. The "one that the Buddhist tradition focuses on most is desire."
Desire is ubiquitous in human life. Living without wants, wishes, motivations, and aspirations is inconceivable. Some desires are quite healthy, useful, and appropriate; some are not. One function of mindfulness practice is to help us distinguish between these. And differentiating helps support the beautiful aspiration for liberation and compassion.
Any desire, healthy or unhealthy, can easily*** manifest as a compulsion***. Wherever there is compulsion, we are not free. In the West, we sometimes call particularly strong desires "addictions". Buddhism often refers to compulsive desires as cravings, clingings, or "thirsts". Careful attention to our inner life, through meditation, for example, will quickly reveal that compulsions are deeply rooted in the mind. In the East we yell control your mind to seek and destroy your weakness.
Because desire has such an important role in "MY UN-human life", we or I and sometimes YOU need to understand its nature, dangers, opportunities, and workings. It is helpful to notice the difference between simple desire and not so simple sexual Desires and cravings, and the tension that comes with craving. It can also be useful to notice how preoccupation with any desire contributes to an alienation from ourselves, from the present moment, and even from others, such as when we are lost in fantasies fueled by desire. People caught in the web of desire often live only on the surface of life. In which WE let go of our EGOS????
Sometimes we are caught between competing desires and those who desire us but deliver us to that so called comfort ZONE of not heightening our own sexual desires. Healthier desires are all too easily crowded out by desires for comfort or pleasure. For example, some people would like to eat healthfully but give in to the attraction of junk food. ASK YOUR SELF: DOES VEGAN OR CHEW FOR PLEASURE???????
The conflict between desires is particularly evident when people meditate. One common hindrance to mindfulness that becomes evident in meditation is our propensity to think. Thinking can be quite compulsive, sometimes because of the power of a desire that we are thinking about, and at other times because we are simply addicted to thinking itself. The wish to remain mindfully present has to contend with the tendency to get lost in the mind's desire to think.
Sensual desire is the first item on the many Buddhist and those who seek inspiration of those that are grounded with no obstacles to awakening and spiritual freedom. It is the first of the Five Hindrances. The Pali word for sensual desire is kama-chanda. Chanda simply means desire. Kama is a strong word referring to sense pleasure, sensual passion, and sexual lust. Together they refer to compulsive preoccupation with sensual pleasure and comfort.
Perhaps sensual desire is singled out as particularly hazardous to meditators because reaching for pleasure and avoiding pain are more basic than other desires. Even when the mind is still enough not to be caught up in other desires, the enticement of pleasure can still be operating.
When the grip of sensual desire is strong, it often pulls us into the world of fantasy and imagination. Sometimes it is the pleasure of fantasizing itself that holds us more than the object of our wants.
While there is nothing inherently wrong with sensual pleasure, the desire for it is called a hindrance when it interferes with our ability to stay present. During meditation, even the most desire can distract awareness from the razor's edge of the present moment. If we want to stay on that edge, we need to let go of anything that causes us to slip off it.
In mindfulness practice, there are three common approaches for overcoming sensual desires that are hindering mindfulness. All three require choosing not to pursue the desire, even by actively thinking about it.
First, sometimes it is enough to apply ourselves more diligently or energetically to the meditation. The effort of practice may then become stronger than the pull of sensual desire.
The second approach is to take a careful look at the object that we desire. Are we really seeing it accurately? If we are spellbound by the object, it can be healthy to become "disenchanted" with it; i.e., see through any unrealistic projections and expectations. It is also helpful to see what happens when the desire is fulfilled. Did it fulfill our expectation? Are we now content? Is it replaced by other desires?
Third, we can turn our attention away from the object of desire and instead become aware of the subjective experience of desiring. How strong is the wanting or the impulse to act? How long does it last? What are the physical sensations of desire? Where in the body do we feel them? What is the quality of the mind caught up in desire? Often our preoccupation with the object of desire masks the discomfort of the compulsion.
To explore the nature of desire itself, it is important neither to inhibit nor to act on the desire. Rather, the desiring is allowed to flow freely.
By turning to the subjective experience of desire for sense pleasure, we may discover what else is linked to the desire. We may have strong beliefs about pleasure and discomfort. Desire may be tied to ideas about security, success, or status, or to a need for reassurance. The desire may come with compelling arguments and feelings about why it needs to be pursued.
Or we may discover that we are trying to use sense pleasure to fill some emotional , such as sadness or loneliness. It is instructive that the English word "want" has two meanings. In addition to being a synonym for desire, it can also indicate an absence, for example, in the old saying, "for want of a nail...." At times, addiction to sensual pleasure can be a misplaced attempt to fill an absence or emptiness within. In mindfulness, we learn to fill our inner emptiness with awareness.
When a meditator has become quite familiar with his or her tendency toward sensual desire, freedom may only require a few moments of mindfulness: looking at desire on, naming it for what it is, and feeling how it is experienced in the body.
It also is helpful to clearly acknowledge whatever sense of freedom, well-being, or ease comes when the grip of sensual desire lessens. This shows that we can actually avoid succumbing to the pull of the desire. It also helps us to value feeling free from that pull.
As we touch into the deep satisfaction of being present, settled and concentrated in meditation, sensual desires become less and less powerful. Such satisfaction can even help to heal the compulsion behind some desires. The more strongly the desire for sense pleasure hinders mindfulness, the greater is the value of learning to be free from it. And the more we value that freedom, the more likely we are to use that freedom to decide wisely which desires or aspirations we will allow to guide our life.
My blessing's be upon everyone, and soon Desire will be the next or non performing arts special.
WORDING FROM WIKIPEDIA ARTICLE TITLED TANTRA:
"Tantra (Sanskrit: तन्त्र; "weave" denoting continuity;[1] anglicised tantricism or tantrism) or tantram (Sanskrit: तन्त्र) is a religious philosophy according to which Shakti is usually the main deity worshipped, and the universe is regarded as the divine play of Shakti and Shiva. The word Tantra also applies to any of the scriptures (called "Tantras") commonly identified with the worship of Shakti.
Tantra deals primarily with spiritual practices and ritual forms of worship, which aim at liberation from ignorance and rebirth. Tantrism has influenced the Hindu, Sikh, Bön, Buddhist, and Jain religious traditions. Tantra in its various forms has existed in India, Nepal, China, Japan, Tibet, Korea, Cambodia, Burma, Indonesia and Mongolia.
Despite reluctance to support a rigorous definition of tantra, David Gordon White offers the following definition:
"Tantra is that Asian body of beliefs and practices which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the Godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways."
Overview
There are a number of different definitions of tantra from various viewpoints, not all of them necessarily consistent. Robert Brown notes that the term tantrism is a construction of Western scholarship and that:
"It is not a concept that comes from within the religious system itself, although it is generally recognized internally as different from the Vedic tradition. This immediately makes it suspect as an independent category."
Rather than a single coherent system, Tantra is an accumulation of practices and ideas which is characterized by the use of ritual, by the use of the mundane to access the supra-mundane, and by the identification of the microcosm with the macrocosm.
The Tantric practitioner seeks to use the prana (divine power) that flows through the universe (including one's own body) to attain purposeful goals. These goals may be spiritual, material or both.
Most practitioners of tantra consider mystical experience imperative. Some versions of Tantra require the guidance of a guru.
In the process of working with energy, the Tantrika, or tantric practitioner, has various tools at hand. These include yoga, to actuate processes that will "yoke" the practitioner to the divine. Also important are visualizations of deity, and verbalization or evocation through mantras, which may be construed as seeing, listening internally, and singing power into a stronger state within the individual, resulting in an ever-increasing awareness of cosmic vibration through daily practice. Identification with and internalization of the divine is enacted, through a total identification with deity, such that the aspirant "becomes" the Ishta-deva or meditational deity.
Tantrism is a quest for spiritual perfection and magical power. Its purpose is to achieve complete control of oneself, and of all the forces of nature, in order to attain union with the cosmos and with the divine.
Long training is generally required to master Tantric methods, into which pupils are typically initiated by a guru. Yoga, including breathing techniques and postures (asana), is employed to subject the body to the control of the will. Mudras, or gestures; mantras or syllables, words and phrases; mandalas and yantras, which are symbolic diagrams of the forces at work in the universe, are all used as aids for meditation and for the achievement of spiritual and magical power.
During meditation, the initiate identifies herself or himself with any of the numerous Hindu gods and goddesses representing cosmic forces. The initiate visualizes them and takes them into her or his mind so that she or he unites with them, a process likened to sexual courtship and consummation.
In fact, some Tantric monks use females partners to represent goddesses. Also, in left-handed Tantra (Vamachara), ritual sexual intercourse is employednot for pleasurebut as a way of entering into the underlying processes and structure of the universe.
Evolution and involution
Linguistically the three words mantram, tantram and yantram are related in the ancient traditions of India (as well as phonologically). Mantram denotes the chant, or "knowledge." Tantram denotes philosophy, or ritual actions. Yantram denotes the means (or the machine) by which a human is expected to lead his life.[citation needed]
According to Tantra, "being-consciousness-bliss" or Satchidananda has the power of both self-evolution and self-involution. Prakriti or "reality" evolves into a multiplicity of creatures and things, yet at the same time always remains pure consciousness, pure being, and pure bliss. In this process of evolution, Maya (illusion) veils Reality and separates it into opposites, such as conscious and unconscious, pleasant and unpleasant, and so forth.
If not recognized as illusion, these opposing determining conditions bind, limit and fetter (pashu) the individual (jiva).
Generally speaking, the Hindu god and goddess Shiva and Shakti are perceived as separate and distinct. However, in Tantra, even in the process of evolution, Reality remains pure consciousness, pure being and pure bliss, and Tantra denies neither the act nor the fact of this process. In fact, Tantra affirms that both the world-process itself, and the individual jiva, are themselves Real. In this respect, Tantra distinguishes itself both from pure dualism and from the qualified non-dualism of Vedanta.
Evolution, or the "outgoing current," is only of the functioning of Maya. Involution, or the "return current," takes the jiva back towards the source, or the root of Reality, revealing the infinite. Tantra is understood to teach the method of changing the "outgoing current" into the "return current," transforming the fetters created by Maya into that which "s" or "liberates." This view underscores two maxims of Tantra: "One must rise by that by which one falls," and "the very poison that kills becomes the elixir of life when used by the wise."
The method
The Tantric aim is to sublimate rather than to negate relative reality. This process of sublimation consists of three phases: purification, elevation, and the "reaffirmation of identity on the plane of pure consciousness." The methods employed by Dakshinachara (right-hand path) interpretations of Tantra are very different from the methods used in the pursuit of the Vamachara (left-hand path).
Sexual rites
Sexual rites of Vamamarga may have emerged from early Hindu Tantra as a practical means of catalyzing biochemical transformations in the body to facilitate heightened states of awareness. These constitute a vital offering to Tantric deities.
Sexual rites may have also evolved from clan initiation ceremonies involving transactions of sexual fluids. Here the male initiate is inseminated or ensanguinated with the sexual emissions of the female consort, sometimes admixed with the semen of the guru. The Tantrika is thus transformed into a son of the clan (kulaputra) through the grace of his consort. The clan fluid (kuladravya) or clan nectar (kulamrita) is conceived as flowing naturally from her womb. Later developments in the rite emphasize the primacy of bliss and divine union, which replace the more bodily connotations of earlier forms.
Although popularly equated with Tantra in its entirety in the West, such sexual rites were historically practiced by a minority of sects. For many practicing lineages, these maithuna practices progressed into psychological symbolism.
When enacted as enjoined by the Tantras, the ritual culminates in a sublime experience of infinite awareness for both participants. Tantric texts specify that has three distinct and separate purposesprocreation, pleasure, and liberation.
Those seeking liberation eschew frictional for a higher form of ecstasy, as the couple participating in the ritual lock in a static embrace. Several sexual rituals are recommended and practiced. These involve elaborate and meticulous preparatory and purificatory rites. The sexual act itself balances energies coursing within the pranic ida and pingala channels in the subtle bodies of both participants. The sushumna nadi is awakened and kundalini rises upwards within it. This eventually culminates in samadhi, wherein the respective individual personalities and identities of each of the participants are completely dissolved in a unity of cosmic consciousness.
Tantrics understand these acts on multiple levels. The male and female participants are conjoined physically, and represent Shiva and Shakti, the male and female principles. Beyond the physical, a subtle fusion of Shiva and Shakti energies takes place, resulting in a united energy field. On an individual level, each participant experiences a fusion of one's own Shiva and Shakti energies."
I am Lana Marie and you can reach me at 954-834-3881. My place in Pompano Beach or Your Place in Broward or Palm Beach Counties. I apologize to those of you who had trouble reaching me or making an appointment over the weekend; please call again!
When you visit me, there will be no roommates, no co-workers, no others! Just you and I!!
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- Poster's age : 29
- City : Miami
- Address : Pompano Beach
