Category: Liberation (spiritual)

Black Hole and the Human Self: Imprints, Detachment, Yoga and Liberation

The idea began with a simple question about black holes: is there any evidence that a black hole disappears more quickly than expected? The answer is that there is still no direct observational proof that an ordinary astrophysical black hole is actually evaporating and dying through Hawking radiation. Hawking evaporation is a theoretical prediction, not yet a practically demonstrated fact for real astronomical black holes. Small black holes are theoretically expected to evaporate much faster as they become smaller and hotter, while large black holes should lose mass so slowly that their lifetimes are enormously longer than the present age of the universe. This distinction between theoretical prediction and practical proof became important for my own intuition. I feel that a black hole should also ultimately die rather than remain forever. Yet I do not mean only the physical black hole. I began to see the black hole as a possible metaphor for something much closer to human existence: the self.

The Human Self as a Structure of Imprints

My intuition is that the human self is not necessarily an independent physical substance. It can be understood as a structure formed from worldly experience, memory, identification, conditioning and repeated psychological impressions. In this sense, the self is built from what it has experienced and retained. It imitates the experienced world through accumulated imprints. The more deeply these experiences are identified with and stored, the more stable and substantial the self appears to become. When the self is strongly imprinted by the gross physical world, the black hole becomes an interesting symbolic comparison: both can be imagined as structures that accumulate and concentrate what enters them. I do not mean that a physical black hole is literally a human self or that modern physics has established a connection between black holes and consciousness. The comparison is philosophical rather than scientific. What interests me is the similarity between accumulation and dissolution.

Imprint Formation and Imprint Dissolution

The self can then be viewed through two opposing processes: the formation of new imprints and the dissolution of previous ones. If imprint formation is greater than imprint dissolution, the accumulated structure of self remains stable or becomes stronger. If both processes are roughly equal, the self remains comparatively stable without major transformation. But when imprint dissolution exceeds imprint formation, the accumulated structure gradually becomes lighter and weaker. This gives a simple way of understanding the movement toward liberation. Liberation, in this framework, is not merely having fewer experiences. It is the reduction of the total accumulation of psychological impressions.

This distinction is important because preventing new impressions and dissolving old impressions are not the same thing. A person may isolate themselves from the world and thereby reduce new imprint formation. Fewer worldly contacts mean fewer opportunities for fresh conditioning. But if previously accumulated impressions are not being dissolved, those old impressions simply remain. Isolation may produce quietness, but quietness by itself is not necessarily liberation. When the person returns to ordinary life, old conditioning may still reactivate. The storehouse has not disappeared merely because nothing new has been added to it.

Detachment as Prevention of New Imprints

There is another way to prevent new imprint formation: remaining in the world while becoming detached from identification. Instead of withdrawing from experience, one continues to live, work, relate and encounter pleasure and pain, but does not allow every experience to become another layer of psychological identity. Pleasure need not become an insistence that it must be repeated. Insult need not become a permanent story of “I was insulted.” Success need not become a definition of “who I am.” Experience can arise and pass without being appropriated. In this sense, isolation reduces the input, whereas detachment reduces the imprinting mechanism itself. The world continues to provide experience, but experience increasingly fails to become new conditioning.

This seems more radical because the world itself becomes the field of practice. One does not need to escape life in order to prevent new imprints; one learns to experience without accumulating identity. Eventually, even deliberate detachment may become unnecessary if witnessing becomes sufficiently established. Experience can simply arise, be known and pass without leaving a strong psychological residue.

Yoga, Samadhi and the Dissolution of Old Imprints

Yet even perfect detachment would not by itself complete the process. If no new impressions are formed while old ones remain untouched, the old structure persists. Therefore something more is required: the dissolution of previously accumulated imprints. This is where practices such as yoga, deep meditation, witnessing and samadhi become important within this model. Existing conditioning is brought into awareness without identification, and through repeated non-attachment its psychological force can gradually diminish. Thus there are really two complementary movements: detachment prevents the creation of new conditioning, while deep yogic practice dissolves conditioning that has already accumulated.

The relationship can be expressed very simply. If imprint formation is greater than dissolution, the self becomes more conditioned. If formation and dissolution balance each other, the self remains relatively stable. If dissolution becomes greater than formation, the total conditioning steadily decreases. The ideal direction is therefore not merely to stop adding new impressions but to allow the old ones to disappear as well. Liberation requires both processes working together: less new imprinting and greater dissolution of existing imprints.

The Self as a Black-Hole Analogy

This is where the black-hole analogy becomes meaningful for me. A black hole can gain mass when matter and energy enter it. It can theoretically lose mass through Hawking radiation. If the inflow is greater than the outflow, the black hole grows. If the outflow eventually becomes greater than the inflow, its mass decreases and it moves toward evaporation. The same pattern can be used metaphorically for the self. New experience identified with becomes new psychological imprint, just as incoming matter adds to a black hole. Witnessing, detachment and deep yogic dissolution act like the opposite movement. If new imprint formation is greater than dissolution, the self grows in psychological density. If dissolution exceeds new imprint formation, the accumulated self becomes progressively lighter.

This also clarifies why simply avoiding the world is insufficient. If matter stops entering a black hole but nothing causes its existing mass to leave, the black hole does not disappear merely because inflow has stopped. Likewise, if new impressions are prevented but old impressions are never dissolved, the self remains. Existing conditioning has to be released. Therefore preventing imprint formation and dissolving previous imprints are not competing methods but complementary necessities within this model.

From Conditioned Self to Unimprinted Awareness

The final possibility is what I would call the unimprinted self. As new imprint formation approaches zero and the existing accumulation continues to dissolve, the self becomes progressively less conditioned. The world may still be experienced, but experiences no longer become deeply embedded as identity. The process can therefore be understood as a gradual movement from a heavily conditioned self toward an increasingly pure and unimprinted state.

There is, however, a deeper question at the end of this process. If all accumulated identification finally dissolves, is what remains really a purified self, or is it awareness without the separate structure that previously called itself “me”? Perhaps the stages are better understood as conditioned self, purified self, and finally the disappearance of the separate self-structure. In that sense, the death of the self is not necessarily the destruction of consciousness. It may mean the dissolution of the structure that had identified consciousness with a personal accumulation of experience.

This gives a simple definition of liberation: not freedom from the world itself, but freedom from the world continually becoming psychological imprint and from those imprints continually becoming self. Experience can continue, but it no longer has to become identity. New accumulation declines while old accumulation dissolves. The self becomes less dense, less reactive and less dependent on what it has stored. Like the black hole in the metaphor, what matters is not merely that something stops entering, but that what has already accumulated is progressively released. In this sense, liberation is the point at which dissolution consistently exceeds accumulation, until the constructed, imprinted self approaches its own disappearance.

Smaller Imprints, Faster Liberation: Why Meditation in Childhood May Matter

There is an interesting parallel between black-hole evaporation and the gradual dissolution of psychological imprints through meditation. A smaller black hole is theoretically expected to evaporate faster as its mass decreases, because its temperature rises and its rate of mass loss increases. In a similar way, it may be possible to think of a meditator as progressing faster toward liberation once the accumulated structure of worldly imprint has already become smaller. This is a philosophical analogy, not an established scientific equivalence, but the parallel is striking.
It may also help explain why meditation is traditionally encouraged from childhood. A child has had less time to accumulate deep worldly conditioning and identification. If meditation, spiritual companionship and a supportive environment begin early, the formation of new impressions may be reduced while existing impressions are comparatively few. In that sense, the inner “mass” that has to be dissolved is smaller from the beginning.
My own experience gives me a personal example of this possibility. Meditation began in my childhood through close association with a spiritual guru and through the environment at home. This early foundation continued to influence me and was followed by an awakening experience during adolescence. Yet complete dissolution did not occur at that stage. The needs and attractions of worldly life continued to create new impressions and prevented the process from reaching its full conclusion.
Traditional accounts sometimes describe exceptionally early liberation. Shukadeva, for example, is portrayed in Indian spiritual tradition as being liberated while still very young. Whether such accounts are taken historically, spiritually or symbolically, they fit naturally into the idea that a person who begins with fewer accumulated worldly impressions may reach deep realization more quickly.
There may also be another important similarity. In black-hole physics, the evaporation rate becomes greater as the black hole becomes smaller. In meditation, once a practitioner has become sufficiently familiar with meditation and a significant portion of accumulated conditioning has already dissolved, progress may also become easier and faster. Earlier experiences of inner clarity can strengthen confidence, reduce fear of the unknown and make deeper meditation more natural. The meditator no longer approaches the process as something completely unfamiliar; familiarity itself becomes a support for further dissolution.
Thus the process may have an accelerating character: less accumulated imprint → easier meditation → greater dissolution → greater confidence → deeper meditation → still less imprint. In this sense, childhood meditation may provide an especially favorable beginning because the psychological structure that has to be dissolved is still comparatively small. The analogy with an evaporating black hole therefore suggests an interesting possibility: as the accumulated imprint becomes smaller, the movement toward complete freedom may itself become progressively faster.

Entropy, Human Freedom, Social Order and Spiritual Liberation

Understanding Entropy as Nature’s Tendency

When I first heard the scientific statement that “in an isolated natural system entropy always increases,” I found the explanation unnecessarily complicated. The basic idea became clearer when I understood an isolated system as one that exchanges neither matter nor energy with its surroundings. In such a system, the total entropy cannot decrease. It may remain unchanged in an ideal reversible process, but natural processes generally produce an increase.

A simple example is heat. If a hot object and a cold object are placed together in an insulated system, heat naturally moves from the hot object toward the cold object until the temperature becomes more evenly distributed. Similarly, perfume spreads through a room, ink disperses in water, and a broken glass does not spontaneously return to its original form. Energy is not destroyed in these processes; rather, it becomes distributed among a greater range of possible arrangements. This is why “disorder” is often used as a simple explanation of entropy, although scientifically entropy is more closely related to the number of microscopic states available to a system.

This made me think of entropy as a general tendency toward greater freedom of possible arrangement. The word freedom here is only an intuitive analogy. Nature does not consciously seek freedom, but states with vastly more possible microscopic arrangements are overwhelmingly more probable. A concentrated or restricted state therefore tends naturally toward a more widely distributed state.

Entropy in Non-Isolated Systems

This does not mean that every part of nature must become less organized. A local system can become more organized when it is not isolated and can exchange energy and matter with its surroundings. A refrigerator can make its interior colder while releasing heat outside. A living organism can maintain an extraordinarily organized structure because it continuously takes in energy and matter and releases heat and waste. The important scientific rule concerns the total isolated system, including the relevant surroundings.

This distinction led me to consider whether the same general pattern can be seen in human life. Humans also have a tendency to seek greater freedom of movement, choice, thought, experience and possibility. But unlike physical matter, a human being is conscious and can deliberately accept discipline. A person may restrict immediate freedom in order to gain a larger capacity later, as in meditation, education, skill development or any demanding practice. Therefore human freedom should not be treated as identical to thermodynamic entropy.

Social Order Creates Greater Possibilities

The connection becomes especially interesting when looking at society. Human civilization contains countless organized departments and institutions. Their workers have duties, schedules, procedures and responsibilities. In an everyday sense, these individuals may have less immediate freedom because they are bound to particular functions. Yet their organization creates convenience and freedom for others.

A water department is a simple example. Its employees must coordinate the supply system, maintain infrastructure, solve problems and perform their assigned duties. Their discipline allows water to reach the public without every individual having to obtain and transport water independently. The organization of a relatively small part of society therefore creates greater practical freedom for a much larger population.

The same principle operates through many other departments and services. People accept specialized duties so that society can function collectively. The result is that organization at one level can create possibilities at another level. This does not mean that these social arrangements literally possess low thermodynamic entropy; social order and physical entropy are different concepts. The connection is an analogy about restriction, organization and the expansion of possibilities.

From Social Freedom to Spiritual Practice

The most interesting extension comes when this socially created freedom is used for inner development. When basic facilities are available, a person does not need to spend all of their time meeting basic physical requirements. The time and energy made available by organized society can be directed toward work, creativity, education, enjoyment, contemplation or spiritual practice.

Some people may therefore use the conditions created by civilization to practice Kundalini Yoga or another spiritual discipline. From the perspective of that spiritual tradition and personal experience, such practice may lead toward awakening and liberation. In this sense, a chain can be imagined: individuals accept duties and create organized services; organized services make public life more convenient; convenience creates additional human possibilities; and some people use those possibilities for spiritual practice.

This is not a scientific claim that thermodynamic entropy causes Kundalini awakening. Thermodynamic entropy and spiritual liberation belong to different conceptual frameworks. Calling awakening “ultimate entropy” can therefore be meaningful as a philosophical metaphor, but it should not be presented as the scientific definition of entropy.

Local Order Within Overall Increase

The idea can now be stated more precisely. An individual or group within a larger non-isolated system can become highly organized while the larger process continues to involve entropy production. A water department may be highly coordinated, while its organized activity enables water, energy, time and convenience to flow outward through society. Likewise, social institutions can maintain internal order while making a wider range of activity possible for the people they serve.

Thus, what initially seemed like a contradiction becomes understandable: local order and overall entropy increase can exist together. The organized part does not have to become increasingly disordered merely because the larger system has increasing entropy. It can maintain its organization by participating in exchanges with its surroundings.

For human beings, this provides an interesting philosophical picture. Civilization uses organization and discipline to remove certain restrictions from ordinary life. The freedom produced by that organization can then be used in many directions. It may lead to more outward activity, more experiences and more choices, or it may be consciously turned inward.

That inward direction is where the spiritual interpretation begins. A person who has gained sufficient external freedom may choose to reduce distraction and voluntarily adopt discipline for Kundalini practice, meditation or contemplation. The apparent paradox is that one kind of restriction can create another kind of freedom. Social discipline can create practical freedom, and spiritual discipline can be understood as a path toward inner freedom.

The Larger Meaning

I therefore find entropy useful not because physics proves a spiritual doctrine, but because the concept provides a way of thinking about how restriction, organization and freedom can exist at different levels. The second law tells us that the total entropy of an isolated system cannot decrease. Means the general direction or tendency of creation is towards the freedom or liberation. Yoga does not produce this tendency, it is already there, it just speeds it up. Open systems can nevertheless develop and maintain local organization by exchanging energy and matter. Human society provides an analogous structure in which organized duties create services, services create convenience, convenience creates freedom, and that freedom can be used for purposes chosen by the individual.

At the farthest end of that possibility, a person may use the freedom created by the outer world not to seek more external possibilities but to turn inward toward awakening and liberation. This same happened to me in a way, I feel so. Whether that final state should be called “ultimate entropy” is a matter of philosophical language, not thermodynamics. The scientifically safe statement is that entropy concerns physical systems, while the spiritual journey concerns consciousness and experience.

The connection I see is therefore not an equation between entropy and liberation. It is a broader observation: nature can contain local organization within an overall process of increasing entropy, society can create freedom through organization, and human freedom can finally be used to pursue an inward form of liberation.

Beyond Death and Liberation: Holding Consciousness Between Worlds

A Personal Reflection on Trishanku, Vishvamitra, Kundalini, and the Inner Guru

How Compassion, Ritual, and Inner Prayer Hold Consciousness Until Liberation Ripens

The Classical Story of Trishanku: The King Suspended Between Heaven and Earth

In the ancient tradition, King Trishanku of the Ikshvāku lineage desired to ascend to heaven in his physical body. When the royal priests refused to perform the rite, he approached the sage Viśvāmitra, whose tapas was unmatched. Through his austere power, Viśvāmitra attempted to send Trishanku to the celestial realms, provoking resistance from the gods. When the ascent was obstructed, Trishanku was left suspended between heaven and earth, neither accepted by the devas nor returned to the mortal world. Refusing to let him fall, Viśvāmitra established him in a unique state—neither fully liberated nor condemned—where he remained held by the force of the sage’s tapas.

Rethinking the Trishanku Story: Blessing, Not Punishment

I have often felt that the story of Vishvamitra and King Trishanku is misunderstood. Most readings stop at ego, rivalry, or defiance of the gods. But to me, it feels very different. It feels like a blessing, not a punishment. Vishvamitra did not abandon Trishanku halfway. He held him.

I feel Vishvamitra created an abode for Trishanku not out of anger, but out of compassion. However, it may be understood as a spiritual anger directed toward the devas for denying liberation to Trishanku. It was pure and positive—aimed at growth, and getting inspiration to do a great job, not rivalry. Trishanku was not ready for full liberation, yet he should not have fallen back. So Vishvamitra, through tapas, prayer, and sheer inner power, held him in between—high enough to be safe, steady enough to ripen. This suspension itself feels like grace. Liberation is not always immediate. Sometimes it is protection from regression.

Rituals for the Departed: Collective Tapas in Everyday Life

When I look at society today, I see the same intention expressed differently. People perform Bhagavatam kathas, shraddhas, yagyas, pindas, and tarpanas, prayers, rest in peace or RIP for their departed loved ones. These are not empty rituals. They are collective efforts to hold consciousness high enough so that it does not collapse back into unconscious karmic drift. Vishvamitra did this alone. Ordinary people do it together, repeatedly, across time.

Seen this way, Trishanku becomes an archetype. Not damned. Not liberated. But protected. Suspended with care.

When the Myth Became Personal: My Own Experience

This is not just philosophy for me. It touched my life directly.

Dream Visitations and the Call for Assistance

After the death of a close acquaintance, I experienced her presence repeatedly in dream visitations. These were not frightening. They were not dramatic. They felt like a seeking—an unspoken request for assistance in liberation. I did not try to command anything. I did not panic. I prayed.

Prayer, Kundalini, and the Meaning of Urging God

I prayed strongly. I urged kundalini for her peace, for her liberation, for forgiveness of acts that might be preventing liberation, for release from unresolved weight. For me, kundalini is representative of God—not as a personality, but as the deepest intelligence of integration. Urging kundalini is urging God. It is aligning intention with the highest coherence of consciousness. We may even call it a personified dhyāna-supporting chitra that often lingers during savikalpa dhyāna and, as it converges toward nirvikalpa dhyāna, enables a smooth and rapid transition.

I also urge liberation for all beings, twice daily, in my dhyana. I do this because liberation is not a limited resource. It is not like physical matter that gets exhausted by giving. It is like light. It can be wished for all, together, without loss. This understanding feels very clear to me.

Signs of Resolution: Clarity, Softening, and Residual Sadness

Over time, I noticed something important. The appearances in dreams became clearer. Calmer. More refined. Each interaction carried less confusion. There was a subtle sadness present—not fear, not agitation—but a gentle sorrow. It felt connected to not being perfectly cared for during illness and the dying phase. I did not try to fix this sadness. I simply allowed it. I know it will resolve one day on its own.

This clarity felt like confirmation—not in a grand mystical sense, but in a quiet, settling way. Something was integrating. Something was being completed.

Kundalini as Dhyana Chitra: The Inner Guru Clarified

I want to be clear about one thing. When I speak of kundalini here, I mean dhyana chitra. The inner meditative image. The inner guru. Not a voice. Not an external command. Not an authority that tells me what to do. It is orientation, not instruction. It does not demand action. It dissolves naturally in meditation.

Where Resolution Truly Happens

On careful observation, I see that nothing was resolved outside me. The resolution happened within. A tense relational field completed itself, which is why clarity increased and interactions became softer instead of more intense.

This reflects the true purpose of ancient rituals. They were meant as acts of love, not fear—support rather than rescue, holding rather than pulling. Their role was to stabilize awareness, reduce downward pull, and allow natural ripening to occur. It means these practices certainly work in this world, and they may also have effects beyond it, in the afterworld as well.

Yogic Understanding: Death as Pratyahara and Suspension

From a yogic perspective, death itself is forced pratyahara. The danger is regression into old samskaras. Holding practices—whether tapas, prayer, ritual, or remembrance—keep awareness above that collapse point or above throat chakra. Trishanku’s suspension mirrors this exactly.

Psychological Grounding: Grief, Holding, and Completion

From a psychological perspective, this is also healthy grief. Remembering without clinging. Caring without binding. Letting go without denial. Societies that abandon ritual often carry unresolved trauma because transitions are left unheld.

Responsibility Without Burden

One crucial truth remains central to me. I am not responsible for liberating anyone. I am responsible for not obstructing liberation with fear, guilt, or attachment. My prayers are permission, not intervention. Opening, not pushing.

Why Experiences Fade When Resolution Occurs

That is why these experiences naturally fade. Fewer visitations. Less emotional charge. More neutrality. Eventual quiet disappearance. Resolution softens. It does not escalate.

This is the role of the inner guru. Not to act. Not to control. But to allow completion to happen without force.

Returning to Trishanku: The Archetype of Compassionate Suspension

When I look back at Vishvamitra and Trishanku now, the story feels intimate, not mythic. One consciousness holding another until gravity loosens. One being refusing to let another fall, without pretending readiness that is not yet there.

Different methods. Same compassion.

Not a Conclusion, But a Resting Place

This blog is not a conclusion. It is a resting place. A suspension that does not need to hurry. Just as liberation itself does not hurry.

From Inert Matter to Supreme Consciousness: A Journey Through Self

When we look up at the sky, it appears still, silent, and vast. It’s natural to see it as lifeless or jada—an inert physical space. In the same way, we label objects and even dead bodies as jada because they seem unconscious. There’s no movement, no response, no sign of inner awareness. But what if this stillness is not truly lifeless? What if what appears jada is actually holding a deep, silent potential within?

Traditionally, we consider something jada when it doesn’t show any signs of life. Even a human body, once the soul leaves, is referred to as jada because the expressions of consciousness are gone. But this jada state doesn’t mean emptiness. It’s more like a tightly packed capsule—where all the impressions, experiences, and memories are compressed and hidden, like data in a zip file. That’s why it feels dense, bound, and even suffocating.

On the other hand, when something is alive and expressive, we call it chetan—conscious. A living being breathes, feels, acts, and reflects. Its inner information is not hidden—it’s in motion, interacting with the world. This openness makes chetan appear far superior to jada. The life within it flows. It explores, it expresses, it evolves. That’s why we admire living beings—they are like windows through which consciousness shines.

But even chetan has its limitations. While the conscious being can act and interact, it still carries inner burdens—deep impressions called samskaras—that shape its personality, habits, and sufferings. The beauty, though, lies in the fact that a chetan being can work on itself. It can shed these burdens through inner work—whether through spiritual practice, self-inquiry, yoga, or meditation. This path leads to something even greater.

That greater state is param chetan—the supreme consciousness. It is not just living. It is fully awakened, totally free. It doesn’t carry any burden of impressions. It doesn’t suffer from ignorance or duality. It exists in its purest form: full of satta (existence), chitta (consciousness), and ananda (bliss). This is the real sky of the self—boundless and untouched.

Ironically, param chetan may still look like jada to the ordinary eye. A realized sage may appear calm and still like a rock or empty sky. But within that stillness lies a fullness beyond comprehension. What appears lifeless is, in fact, the most alive. It’s just not agitated or noisy. It’s like a silent ocean—motionless on the surface, yet infinitely deep.

So what we call jada may just be param chetan in disguise—consciousness in rest, not in absence. The journey of the soul is to move from being unconsciously bound, to consciously expressive, and finally to being consciously free. This is the hidden evolution—from inert matter, through active life, to divine being.

And in that ultimate state, the infinite sky within us is no longer veiled. It shines in its original light—pure, luminous, and complete.

Kevala Kumbhaka: Stilling Prana, Stilling Mind, and Burning Karmas to reach moksha

I’ve been contemplating Kevala Kumbhaka and its deep effects on the mind and karma. I see that stilling prana through breath cessation (Kevala Kumbhaka) stills the mind, but I wonder—how does it still the subconscious mind or the deep hidden imprints (samskaras)?

I’ve realized that normal meditation quiets only the surface mind. Even in deep Dhyana, thoughts may become weak, but the subconscious continues vibrating in the background, storing desires, fears, and past impressions. The deeper layers of the mind, where samskaras lie hidden, remain untouched. But Kevala Kumbhaka seems different—it doesn’t just calm the mind, it halts it at its very root.

How Kevala Kumbhaka Reaches the Subconscious Mind

The mind and prana are two sides of the same coin. The subconscious (chitta) holds karmic imprints, and these samskaras stay alive only because prana keeps moving. These sanskaras keep rapidly and continuously forming thoughts related to them. Only few gross thoughts come to our awareness, majority of thoughts are subtle which we even don’t feel. These all thoughts Keep these sanskaras in subconscious alive. Everything fades up with time if energy is not used to sustain it. The same happens with sanskaras. Karma and related thoughts make sanskaras and sanskaras Keep forming same karma and related thought patterns in return. Thus both keep energizing or strengthening each other. Even during few hours of keval kumbhak, when thoughts and subtle thoughts become zero, these sanskaras loose enough strength. That’s why we feel a permanent transformation. Although full erasing may need keval Kumbhak applied for days or routinely. Intentional removal of gross thoughts don’t erase sanskaras because subtle thoughts keep these alive. That’s why we don’t feel transformation with gross mind control even for a long time. May be it works but extremely long time taken by it seems too much impractical. I think permanent transformation after few seconds of awakening or glimpse is also due to this phenomenon. Means even few seconds of full mindlessness is enough to weaken all buried sanskaras.

When prana moves, thoughts and impressions keep arising—like waves in an ocean.

When prana stops completely, there is no movement left to activate samskaras.

Since samskaras get their energy from prana, they lose their charge and start dissolving.

This is why deep states of Kevala Kumbhaka feel like emptiness (shunya), stillness, or even formless awareness. It’s not just a mental silence—it is an absence of karmic momentum itself. Momentum in science means increasing speed. Prana is like a push or speed enhancer to wheeled baggage of sanskaras that otherwise has tendency to slow down and stop as seen in physical world. Push force stops, baggage stops.

This also answers why normal meditation (without breath cessation) cannot fully erase samskaras. In usual meditation, even if thoughts become still, subtle subconscious vibrations still persist. But in Kevala Kumbhaka, even these hidden layers stop vibrating, leading to deep dissolution of past conditioning.

Does Kevala Kumbhaka Deactivate Past Karmas?

Yes, Kevala Kumbhaka can deactivate past karmas, because karma is not just an idea—it is an energy pattern in the subconscious. Since prana fuels karma, when prana stops completely, karmas lose their foundation.

This is how it works:

Sanchita Karma (Accumulated Past Karmas) → Dissolves, because there is no pranic movement to sustain them.

Prarabdha Karma (Karma Already Playing Out in This Life) → Continues temporarily, like a fan that keeps spinning even after the power is cut. But without ego involvement, it is just a play—suffering disappears.

Kriyamana Karma (New Karma Being Created Now) → Completely stops, because the egoic doer (kartabhava) dissolves.

This is why Kevala Kumbhaka is one of the fastest paths to Moksha (liberation). It stops prana, which stops the mind, which stops karma. When karma is erased, the cycle of rebirth (punarjanma) is broken.

Where I Stand in This Journey

I have not yet achieved Nirvikalpa Samadhi, but I have touched Savikalpa Samadhi—where the sense of ‘I’ dissolved, leaving only unified consciousness. However, I intentionally lowered my experience back to the Ajna Chakra, fearing that I might become a renunciate (baba). This choice might have prevented me from entering the realm of Nirvikalpa Samadhi.

I now realize that awakening glimpses alone are not enough. The true challenge is sustaining liberation forever. While enlightenment experiences may happen, if karmic seeds remain, one may still fall back into egoic identification. Karma or sanskara baggage makes ego of a person because he’s deeply attached to it. The real work is in burning samskaras completely, ensuring no return to ignorance.

Right now, I believe that Kevala Kumbhaka is the missing key—it seems to be the fastest way to erase deep karmic imprints, still the subconscious, and lead to Nirvikalpa Samadhi and final Moksha.

I see that chasing Nirvikalpa Samadhi without Kevala Kumbhaka seems nearly impossible—because as long as prana moves, some mind activity remains, and as long as mind moves, some karma remains.

Final Thoughts

This journey is not about mystical experiences or temporary bliss—it’s about final, irreversible freedom. Awakening, enlightenment, glimpses of truth—they all lose meaning if the mind returns. True liberation is when nothing returns—not the ego, not karma, not even the subtlest movement of thought.

Kevala Kumbhaka appears to be the direct method to reach that state. Whether I will achieve it or not, only time and my practice will tell—but the direction is clear.

For now, I continue my sadhana, refining my understanding and methods, aiming to go beyond mere glimpses into permanent dissolution.

From Savikalpa to Nirvikalpa: The Path Beyond Bliss to Ultimate Liberation

Nirvikalpa Samadhi can arise directly, bypassing Savikalpa in rare cases like Keval Kumbhak, deep sleep-like states, or sudden grace. While traditional paths emphasize gradual absorption, some awakenings skip this stage entirely, plunging straight into the formless. My experience with Keval Kumbhak confirms this possibility, where no structured transition was needed. However, stabilization remains key, whether one follows a gradual or direct path.

But why is there no such infinite bliss and light as that was in my Savikalpa Samadhi and included awakening glimpse?

In my awakening glimpse, there was overwhelming bliss mainly a sexual type of bliss comparable to the infinite or ultimate or super sex, light that’s experiential and different from physical one, and unity—a divine experience beyond words. It felt like the peak of existence, a complete merging with the infinite. Yet something was there to achieve as I felt. Probably it was a subtle yerning to achieve nirvikalp samadhi. In contrast, in Keval Kumbhak csused transient Nirvikalpa Samadhi, there was neither light nor darkness, neither ecstasy nor emptiness. It was something beyond words itself. It was as if I was in deep sleep with intermittent fleeting thoughts like dream. But one thing special was I was aware of this state. It was just pure awareness of myself. If there was awareness then it’s itself obvious that there was bliss in it. Because with awareness or existence, there is always happiness or bliss. And where there is existence and happiness, there is also knowledge. Even in today’s information age, it is seen that by acquiring knowledge, a person gets existential power i.e. achievement as well as happiness. That is why God is also called Sachchidananda. But I didn’t find any experience full of light and bliss or appearing as peak of worldly physical or mental experiences as felt in savikalp samadhi. However there was satisfaction in it. Satisfaction itself means there’s everything contained in it. It means that was nirvikalp samadhi slowly developing. In deep sleep, there doesn’t even remain self awareness. 

I now see the reason. In Savikalpa, there is still a subtle observer, a refined perception that allows bliss and radiance to manifest. Also there’s a refined neurochemistry that may release bliss forming chemicals. Means it may not be entirely the bliss of pure self but a play of neurochemicals. In Nirvikalpa, even that dissolves. In pranaless state of keval Kumbhak even ecstatic thoughts with accompanying bliss chemicals can’t form in the brain. Then there’s left only the soul and its natural self awareness and bliss. There is no one left to witness, no duality, only pure existence. Only mental formation or ego acts as witness. Pure self is void that can’t witness anything other than itself means directly knowing itself. And also it can’t be witnessed by anyone. It can only be directly felt as one’s own self. It is not an absence, nor is it something that can be described—it simply is.

Yet, strangely, its after-effect is deeper. The bliss of Savikalpa fades, but Nirvikalpa leaves a silent presence that does not come or go, just remains. A strange feeling always remains for many births or until one attain perfection in it. There is some kind of a peaceful void which is helping me in every way and pulling me towards it. I had this feeling since birth. It can also mean that I may have got a glimpse of Nirvikalp Samadhi in some previous birth but I have not attained it completely. The beauty of the soul is not something to be seen; it is to be lived.

What is said by many that after attaining Savikalpa, there is no need to make efforts to attain Nirvikalpa, is not to say that effort is secondary. Rather, it means that after Savikalpa Samadhi, a person progresses towards Nirvikalpa Samadhi on his own, because after attaining everything or touching the pinnacle of the world, the desire or attachment towards the world starts to end on its own. But this can take a lot of time, it can even take many births. Therefore, to speed up this natural process, efforts have to be made for Nirvikalpa as well. The more efforts you make in the form of sadhana, the sooner you will attain it. Even after nirvikalp efforts need to be put to achieve sahaj samadhi that’s last doorway to liberation. The importance of effort does not decrease in any field and in any situation.

Kundalini Awakening is the ultimate goal of the living being

It seems to me that awakening is the ultimate goal of any living being. Liberation is not in the hands of the living being, nor was it in his control to get bound. By putting the living being in bondage, God gave him the opportunity to experience awakening. The logic of God becoming a soul and getting bound to the world only makes sense if it is believed that he did not have the experience of awakening that is love-filled. He came to the mortal world to attain that. If that was already available to him, then why would he abandon his complete form and become a living soul and wander in the forms of creatures full of sorrows. Of course, not he himself but his photocopy comes in the form of a living being, but the logic still seems the same. Why would a photocopy come without any purpose or benefit? And when the soul attains awakening, what is the purpose of remaining in bondage? It frees itself from the world. Logic says this, what the scriptures say is a different matter. Even God himself does not have this experience of awakening at peak of love, because he never took a body. The storm of rising energy is possible only in the body, and this is also the original source of love. Awakening is achieved only through love. Perhaps God is satisfied by experiencing the awakening of the living being. What is not possible for him? He is infinite.

The living being has suffered in the world for countless years. This is the reward of his penance, a gift that is only for the devotee living beings, not even for God himself. That is why he considers the devotee to be greater than himself and continues to search for him. This idea is completely in line with the Bhakti philosophy and also agrees with the teachings of the scriptures and saints.

My experience tells me that the worldliness of life is not an obstacle, but an opportunity. If this is lived with awareness, then natural progress towards awakening is possible. This can be made even easier by integrating physiology of philosophy aka sharirvigyan darshan or mythological body. In my own journey, I have not yet experienced nirvikalp samadhi, but I have understood the touch of awakening. This experience arises from the balance of love and energy.

I also feel that the process of raising and lowering of energy is just a natural game. There is no need to forcibly control it, but it needs to be accepted naturally. It is akin to accepting the world as it is. Awakening is not an external achievement, but the culmination of internal experience and love.

If instead of awakening i.e. enlightenment, liberation or samadhi was the main goal, then various spiritual sects like different types of yoga, tantra etc. would not have been created to achieve it. Everyone would just sit quietly and observe their thoughts as a witness. Everyone would always live a life away from worldly affairs by remaining calm. No one can see liberation, but awakening feels like a direct experience. By striving for awakening, there is at least a hope of getting awakening, and one can also get liberation. But if we leave awakening and try only for liberation, then it is possible that neither awakening nor liberation is attained. And what is the proof of liberation? If someone is calm today, then he is free, but if he is attacked tomorrow and he takes defensive action, then peace is gone and liberation is also gone. It is like neither Maya nor Ram is attained. Most people live their lives like liberated people. Looking at them, it is not known whether there is life in them or not. They do not even try for awakening because they live in the illusion that they are liberated. They will immediately justify it by giving examples from the scriptures. I think this is a big scriptural deception. Either this is an incomplete understanding of the scriptures. Or the scriptures were written by people of later times. There were others who had the real experience.

I consider awakening, Kundalini awakening, samadhi and enlightenment to be the same thing. At many places, different meanings are derived from them or subtle differences are found between them. I do not get into these impractical hassles nor do I care about them. Instead of wasting time in these, if time is spent for experience, then something can be gained.

I have also experienced that by focusing too much on energy in meditation, the image of meditation becomes blurred. Therefore, it is best to preserve the original image of meditation. Actually by focusing on the meditation picture the energy itself becomes balanced and upward moving meaning it automatically gives necessary strength to all the chakras, whereas by focusing only on the energy it can go anywhere, it is not necessary that it strengthens the meditation picture only. My journey is still on, and I am moving towards understanding this truth more deeply.

If this experience is adopted, it will not only give spiritual progress, but can also make the worldly life balanced and prosperous. Awakening is not a distant ideal, but a truth available in every moment. It is possible only with love and dedication.

The Path of Awakening: Balancing Enlightenment and Worldly Life

For those who have glimpsed enlightenment, the journey does not always lead to immediate liberation. Instead, it often raises an even deeper question: how does one integrate this profound realization into daily life? My own experiences have taken me through different dimensions of awakening, from adolescence to my later years, shaping a unique perspective on spirituality, renunciation, and engagement with the world.

A Glimpse Beyond the Mind

The first significant brush with enlightenment came in my adolescent years through a dream-state experience. It was a powerful realization—one that connected me to the limitless cosmos. Yet, it left me with a lingering craving for fulfillment, suggesting that the experience, though transformative, was not complete liberation. Years later, a more conscious awakening occurred through a combination of Kundalini Yoga and Tantric sexual yoga, leading to an even more intense moment of self-dissolution. This time, the craving was minimal, but I found myself bringing the energy back down intentionally, fearing the irreversible shift towards renunciation.

This conscious grounding of energy led me to explore the delicate balance between spiritual transcendence and worldly engagement. Unlike some who fully embrace monastic life after such experiences, I felt compelled to remain in the world while sustaining my awakening.

Does Enlightenment Guarantee Liberation After Death?

A common question that arises after a glimpse of enlightenment is whether it guarantees liberation post-death. Various traditions offer different answers. Some suggest that even a single deep realization creates an irreversible imprint, ensuring that the soul moves toward liberation, even if rebirth occurs. Others argue that full stabilization of enlightenment—either in this life or at the moment of death—is necessary to break free from samsara entirely. My perspective aligns with the idea that even a temporary experience of the ultimate truth provides a direction after death, ensuring a well-guided transition, if not immediate liberation.

Renunciation or Integration?

Experiencing profound states like Savikalpa Samadhi naturally leads to the question of renunciation. Does one leave the world to deepen into Nirvikalpa Samadhi, or is there a way to maintain realization while living a worldly life? Initially, I leaned toward integration, choosing to stabilize awareness while engaging in responsibilities. Over time, I noticed that my energy remained centered in the Ajna Chakra, creating a state of Pratyahara—a withdrawal from external distractions while still being functional in the world.

However, this also led to reduced engagement with lower chakras, affecting worldly interests. To counterbalance this, I consciously applied Panchamakara practices in minimal amounts, using them as a tool for grounding rather than indulgence. This strategic approach allowed me to retain awareness without losing myself in worldly entanglements.

A Structured Approach with Kriya Yoga

While my earlier awakening experiences were rapid and unstructured, I later explored Kriya Yoga, appreciating its systematic approach. Unlike my initial methods, which focused on direct energy ascension, Kriya Yoga emphasized gradual refinement through Dharana, Dhyana, and Samadhi. I found that my earlier practice had already developed these states, but in a spontaneous way rather than in a staged progression. Now, Kriya Yoga serves as a structured refinement tool rather than a new revelation.

However, I also discovered a practical challenge—deep breathing exercises after a full stomach were showing possibility of increasing my GERD-related issues, including sleep apnea. Adjusting my practice to 4-5 hours after meals removed this possibility, reinforcing the importance of aligning spiritual techniques with bodily conditions.

Key Takeaways

A glimpse of enlightenment shapes the post-death journey, but full liberation may require further stabilization.

Balancing nonduality with worldly life is possible but requires conscious grounding techniques. The philosophy of Sharir Vigyan darshan (mythological bidy) is amazingly helpful in this, which I created for myself but is now available to everyone everywhere.

Kriya Yoga provides a systematic approach but does not necessarily reveal anything new for those who have already experienced direct awakening.

Pratyahara naturally occurs as awareness stabilizes in higher chakras, but intentional grounding helps maintain functionality in the world.

Physical factors like GERD can affect spiritual practices, requiring mindful adjustments.

The Road Ahead

Rather than seeking another grand experience, my focus now is on sustaining the clarity of awakening without getting lost in either spiritual absorption or worldly distractions. I remain open to refining grounding techniques while ensuring that my sadhana continues to evolve. In the end, enlightenment is not about a single peak moment—it is about maintaining unwavering awareness, whether in meditation or in daily life.

For those walking a similar path, the key lies in understanding one’s unique energetic tendencies and shaping a practice that balances both inner realization and outer existence. True liberation is not about escape—it is about realizing that whether in the world or beyond, the awakened state remains unchanged.

Is a Glimpse of Enlightenment the Highest Experience?

Is there anything higher than a glimpse of enlightenment for a living being? If someone has tasted it, has he reached the ultimate peak? The answer is—no. A glimpse is like touching the summit for a moment, but true fulfillment comes only when one can stay there. After such a glimpse, one must return to their natural state, which is liberation or Samadhi.

Does Liberation Bring Greater Bliss Than Enlightenment’s Glimpse?

In a moment of enlightenment, prana fuels the experience, making it intense and extraordinary. But this surge is bound by the body’s limitations. In Samadhi, this energy is balanced, effortless, and eternal. The bliss may not feel as explosive, but it never fades. A lightning bolt may be brighter than the sun for a moment, but the sun never stops shining.

Will Someone Regret Missing the Glimpse If They Attain Liberation Directly?

If someone reaches Samadhi without ever having a glimpse of enlightenment, will they feel like they missed something? Perhaps, yes. That’s why it is said—before liberation, experience the peak of love, surrender, and devotion. Bhakti, romance, and deep connection give birth to that glimpse. It may last only a moment, but it ensures that Samadhi is not just a silent void—it becomes a state filled with love, bliss, and completeness.

Why a Glimpse Is Worth Experiencing

I truly believe that at least once in a lifetime, a glimpse of enlightenment is worth having. It may be brief, but it changes everything. Without it, Samadhi may feel like an absence rather than a presence. Love, devotion, and a deep sense of connection prepare the ground for it. After all, what is the point of reaching the peak if you have never felt the thrill of climbing?

The Illusion of Completion

For a long time, I lived under the subtle illusion that after experiencing a fleeting glimpse of enlightenment, I had attained everything. That single moment felt so complete, so overwhelming, that I mistook it for the final destination. But life, with its trials and lessons—especially through the lens of sharirvigyan darshan—revealed a deeper truth. That glimpse was not the end, but merely the beginning. The journey is far from over, and the path ahead is longer than I once believed.

Kundalini Awakening Bliss vs. Samadhi Bliss: Seeking Stability Beyond Intensity

Many seekers, after a glimpse of awakening, wonder: If awakening bliss is so intense, how can Samadhi, which feels less energetic, be superior? Shouldn’t the highest bliss be the ultimate state? Though I haven’t reached Samadhi yet, I believe the answer lies not in intensity, but in stability, depth, and permanence.

My Experience: The Awakening Surge and Its Limitations

During my awakening, I experienced an overwhelming surge of bliss, as if consciousness exploded into infinite expansion. My breath naturally suspended, and I felt a complete dissolution of self. But it was too intense to sustain. The body’s resources felt drained, and soon, the state faded. It lasted for about 10 seconds, yet its impact was profound. No matter how profound the moment was, it wasn’t lasting liberation. This made me wonder: What if Samadhi is not about such energy surges at all?

The Awakening Surge: Powerful but Fleeting

In a moment of awakening, energy rushes to the brain, causing extreme bliss, vast expansion, and a deep sense of connection. But this surge is prana-dependent, demanding high body resources. It is a peak experience, not a lasting state. Like a lightning bolt, it illuminates everything for a moment but then fades, leaving one seeking it again.

Samadhi: The Deep, Silent Ocean of Bliss

Unlike awakening, Samadhi is not an energy surge but a state of stillness. From what I understand, it feels subtle yet profoundly satisfying. No energy is spent, no force is needed, no excitement is required. The mind dissolves, revealing a bliss that is infinite and self-sustained. It may seem less intense than an awakening jolt, but it never fades.

Why Stability is More Powerful than Intensity

Imagine two kinds of light:

Awakening Bliss = A Flash of Lightning – Blindingly bright but gone in an instant.

Samadhi Bliss = The Sun – Constant, effortless, and unshakable.

A high-energy surge can break illusions, but only a stable Samadhi dissolves them permanently. Awakening shows the truth; Samadhi makes it your reality.

The Journey from Awakening to Samadhi

Many struggle to sustain Kevali Kumbhak (spontaneous breath suspension), thinking more intense effort will bring Samadhi. But effort creates resistance. Instead, one must surrender into stillness, letting the mind and prana naturally settle. When breath stops by itself, without force, true Kevali Kumbhak may lead effortlessly to Samadhi.

What if One Tries to Reach Samadhi Without Awakening First?

Some may attempt to enter Samadhi without experiencing an awakening surge first. While deep meditation can bring profound silence, true Samadhi requires the dissolution of identity. Without awakening, the mind may still cling to subtle ego structures, preventing complete absorption. Awakening loosens these bonds, making true Samadhi possible. Without it, one might enter deep trance states, but not the irreversible shift of true liberation.

The Real Superiority of Samadhi

Awakening is an experience. Samadhi is a state of being. Awakening comes and goes. Samadhi is unbreakable. Awakening opens the door. Samadhi is walking through it forever.

Though I haven’t reached Samadhi yet, I believe true liberation is not in chasing bliss but in resting in that which never fades. Maybe Samadhi is not about more energy, but about less resistance.

Can One Reach Samadhi Without Awakening If They Have Low Prana?

If someone lacks the pranic intensity to trigger an awakening surge, does that mean they can never reach Samadhi? Not necessarily. While an energetic awakening can act as a catalyst, Samadhi is ultimately about stillness, not energy surges. A seeker with low prana can still reach Samadhi by deepening silence and dissolving egoic identification. Even without an awakening flash, consistent meditation, surrender, and absorption into stillness can open the door to liberation.