Complementary practices: In the tradition of the Himalayan mastersYogaVedanta, and Tantra complement one another, leading one systematically along the path to Self-realization. The aspirant clears the mind through the practice of Yoga meditation as codified in the Yoga Sutras of Patanjali, does self-enquiry of Vedanta, and then breaks through the final barrier with Tantra, experiencing the heights of kundalini awakening.


Brief descriptions: While these philosophies and practices are vast, the following brief descriptions will give an idea of the nature of each, and how they work together. Then, these can be expanded upon through further studies and practice.

The Three Streams:
1st: Yoga 2nd: Vedanta 3rd: Tantra
Stabilizing and clearing the clouded mind, first by meditation on attitudes of lovingness, compassion, supportiveness, and acceptance.Cultivating the qualities such as non-harming, truthfulness, non-stealing, purity, contentment, self-study and surrender.Meditation to reduce  the colorings (kleshas) of ignorance, ego, attachment, aversions and fear.Cultivating razor-sharp discrimination to systematically move inward in a process of concentration, meditation and deep absorption.Seeking to know Purusha, pure consciousness as separate from Prakriti, the subtlest material and all of its evolutes, which include the levels of mind and matter. Witnessing the four functions of mind: manas, the coordinator of actions and sensation; chitta, the storage bank; ahamkara, which allows “I” to interact with objects; buddhi, which is the higher faculty of knowing, deciding, adjudging, and discriminating.Exploring in contemplative meditation the three levels: waking, dreaming, deep sleep; conscious, unconscious, subconscious; gross, subtle, causal.Directly contemplating on the center of consciousness, seeking to experientially go into the heart of the question, “Who am I?”Seeking to know the Atman, the center of consciousness, which is ultimately found to be qualitatively the same essence as  Brahman, the Absolute. Balancing the internal energies of the chakras and the flows on the two sides of the body, ida and pingala, sun and moon, ha and tha of hatha yoga.Opening the central stream of energy, sushumna, the subtle counterpart of the physical spine. Allowing the latent energy to awaken, flowing upward in this channel, so as to reach the point from which it originally emerged.Deep reflection and meditation on tripura, the one who lives in the three cities (tri=three; pura=city) of conscious, unconscious, subconscious, and waking, dreaming and sleeping.Seeking to know the pre-existing union of Shiva and Shakti, which are the latent and active aspects of manifestation, sometimes called masculine and feminine.
Finally, seeking to know in direct experience  that  which is  beyond all of these words, names, and forms, where each of these “systems” converge into one pre-existing whole, which has been called for convenience sat-chit-ananda, existence-knowingness-bliss, although actually indescribable. That direct experience is found when consciousness recedes up the sushumna channel (central channel of the subtle spine) in a process called kundalini-awakening, withdrawing into the brahma nadi, the finest channel leading to sahasrara, the crown chakra. Along the journey of receding, all experiences collapse, so to speak, into a point from which all experiences arose in the first place. That point is called Bindu, which means Point or Dot, and is sometimes likened to a Pearl, and is often related to the principle of a Seed. The Bindu is near the end of the subtlest aspect of mind itself, after which one travels beyond or transcends the mind and its contents. It is near the end of time, space, and causation, and is the doorway to the Absolute. To understand this principle is extremely useful, if not essential to Advanced Meditation.