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Artemis Emily Doyle is a teacher, speaker, and published author whose work sits at the intersection of Kashmir Śaivism, tantric somatics, and the psychology of human experience. She is the founder of Samavesa and the Turyatīta school, and co-founder of Anuttara Ashram and the Anuttara teacher trainings.
Artemis grew up on a farm in rural Ontario, where she had her first encounters with presence — sitting in graveyards, talking to trees, learning to meditate at twelve from a Buddhist nun who came to stay with her family. She began teaching yoga and meditation in 2008 and spent years living nomadically, moving through activist and spiritual communities across North America before arriving in 2014 at an ashram in northern British Columbia, where she would live and teach for the next decade.
Those years were defined by rigorous traditional practice: mantra, yantra construction, fire ceremony, and long-term sādhanā under the guidance of Guruji Rajkumar Baswar of the Śivoham tradition. In 2025, she completed an extensive initiatory sādhanā that empowered her as a guru and lineage holder within that tradition. Her understanding of nonduality was shaped in parallel by years of study with Ellen Emmet and repeated visits to sit with Mooji Baba in India.
Her work draws these threads together — Kashmir Śaivism, somatic inquiry, nondual contemplative practice, and the psychology of the unconscious — into a single, coherent orientation. She is a certified ecotherapy guide and has been initiated into various shamanic traditions. She lives in British Columbia, Canada.
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I am an Amalgamation of my Teachers
This is just a small selection of the many beautiful teachers that I have been honoured to study with over the years.
Kaulamārga
My Journey in the Path of Kaulamārga
I would be remiss not to acknowledge that my path in Tantra has been shaped by nearly fifteen years of dedicated practice, pilgrimage, initiation, and discipleship within the Kaula and, more recently, Samaya streams of the Tantric tradition through Śivoham Tantra and the Bhairavānanda lineage. Throughout this time, I have been blessed to receive the guidance, teachings, and grace of Guruji Mahārāj and Gurumā, whose influence has profoundly shaped both my practice and life.
The countless hours of sādhana, pilgrimage, study, ritual practice, and initiation I have received through this lineage form an inseparable part of who I am and how I walk this path today.
My work through Samāveśa is primarily focused on Tantric philosophy, contemplative practice, psycho-spiritual reflection, and the practical application of non-dual wisdom in everyday life.
The formal Tantric disciplines of mantra-japa, pūjā, yantra, yajña, kriyā, and initiatory ritual are shared through Anuttara Tantra with the blessings and guidance of Guruji Mahārāj and Gurumā of the Śivoham tradition.
While they do not generally teach or initiate students into these more formal disciplines through Samāveśa, it would be impossible to separate their teaching from the lineage that formed me. With deep gratitude and reverence, I offer my praṇām to Guruji Mahārāj, Gurumā, and the Bhairavānanda lineage. Whatever clarity, devotion, or wisdom I am able to share today rests upon the foundation they have so generously provided.
Praṇām. Praṇām. Praṇām.
What Lives in the Work
My work has been shaped by many teachers, traditions, and life experiences over the years. These are the influences that continue to inform and illuminate the teachings I offer today.
Influence 1:
Kashmir Shaivism and the Philosophy of Contraction
Kashmir Shaivism is a non-dual tantric philosophy that emerged in the Kashmir valley roughly a thousand years ago. It arrived in my life after years of my own practice and recognition and when it did, it felt less like learning something new and more like witnessing the interior of my own soul. Its central proposition is radical: consciousness is primary, the world is not an illusion to escape but an expression of that consciousness, and what we call suffering is not a mistake or a punishment but a contraction of awareness that has forgotten its own nature. Liberation, in this view, is not something you acquire. It is something you recognize. This philosophy became the backbone of how I understand human suffering, patterning, and the possibility of transformation.
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Influence 2:
The Body as a Site of Revelation
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In my work, the body is not a vehicle for the mind, nor simply a nervous system to regulate. It is a yantra — a sacred geometric form that holds our psychology, our energy, and our being simultaneously. Most somatic work today is oriented toward regulation: calming the nervous system, finding safety, returning to baseline. And althought this is included in my work, my primary orientation is towards the body as an aspect to revelation. I am interested in how the body's contractions reveal — our identification, defended love, the ways we have learned to close around certain experiences. Deep shifts in patterning don't happen through insight alone. They happen when the body is included. When what has been held in the tissues, the posture, the breath, is finally allowed to be felt, witnessed, and released.
Influence 3:
Self-Inquiry and Meditation
Self-inquiry — atma vichara, in the tradition of Ramana Maharshi — was my central practice for years. It lived for almost 10 years as a burning, earnest orientation toward the question: who am I? Or later, What am I? Meditation, for me, is not about achieving states of peace or bliss. It is about stabilizing attention, softening identification, and allowing the nature of awareness itself to become apparent. My meditations tend to do three things simultaneously: settle the mind, loosen the grip of the story, and reveal the relational field of the witness and the world. Although I may not invite many of my students or mentees to ask themselves this question specifically, atma-vichara or self-inquiry is prevalent on some level in all of my offerings.
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Influence 4:
Nonduality
Nonduality is the recognition that there is not, ultimately, a separate self inside a body looking out at a world. Awareness is not personal. It is the ground in which everything — thought, sensation, emotion, relationship — arises and dissolves. This understanding arrived for me through direct recognition, through practice, and through the teachings of Jean Klein, Eric Baret, Rupert Spira, and my beloved teacher Ellen Emmet, with whom I have studied since 2017, and through years of sitting with Mooji Baba in India. In the beginning, nonduality gave me a detachment to life but in the end it brought be full circle back into the world with a complete embrace and immersion.
Influence 5:
Shamanism and the Intelligence of the Natural World
Shamanism entered my life through years of living in community, ceremony, and direct relationship with the natural world. I was initiated by mamy shamans and medicine people throughout my life. a shaman in Guatemala and carry that lineage in my work with cacao ceremony and the medicine of the four directions. I also worked for several years with a teacher who held the rare combination of shamanic practice, bhakti yoga, and depth psychology — and it was here that I began to understand the necessity of working on two levels simultaneously: with our being, and with our patterning. Shamanism taught me that healing is not a private, internal affair. It is relational — with the body, with the earth, with the unseen, and with each other.
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Influence 6:
Parts Work, Shadow, and the Psychology of Multiplicity
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Modern psychology has developed powerful tools for working with the fragmented parts of the psyche — the wounded, the protective, the exiled. What surprised me was how closely these frameworks map onto Kashmir Shaivism. The kañcukas — the limiting contractions that veil consciousness — function remarkably like parts: structured, protective, patterned, and ultimately made of the same awareness they seem to obscure. The tantric deities themselves — wrathful, compassionate, erotic, grieving, fierce — can be understood as archetypal versions of inner parts, with one crucial difference: Tantra does not reduce them to merely psychological constructs. Rage is not just a wounded part. It may also be a real movement of Śakti. This is why mature Tantra can hold contradiction without collapsing: grief without pathology, desire without shame, multiplicity without fragmentation. The heart — hṛdaya in Sanskrit — is the unifying field in which all of these movements arise and dissolve. Not the Self compassionately witnessing the parts. But every part already a pulsation of one undivided consciousness.
THE OFFERINGS
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