Tag: witnessing

Truth of Witnessing and Keval Kumbhak: A Direct Insight

In the path of sadhana, especially in the depth of meditation, I’ve come to see something that feels quietly revolutionary — not by logic, but by inner evidence. I feel that true witnessing — the kind that is free from mental effort — only arises during spontaneous keval kumbhak.

Whenever I try to “witness” while breathing normally, it somehow feels false — a layer added by the mind, a kind of spiritual posturing. It becomes just another illusion — the ego trying to wear the mask of detachment. There is a subtle “I” watching, commenting, waiting — and that watcher is still a part of the illusion.

But when spontaneous keval kumbhak arises — when the breath stops on its own, without control — the real witness wakes up. Not as something I do, but something that simply is. There is no “I am witnessing.” There’s just a wide, alive stillness. Awareness exists — self-luminous — but without an actor, without a breath, without a commentary. It is clear, clean, and complete.

This made me wonder: why have most scriptures and teachers not clarified this?

Why Witnessing Isn’t Clarified Openly

I feel the silence on this truth — the inseparable link between real witnessing and spontaneous keval kumbhak — is what misleads many seekers. Here’s what I see:

  1. Words fall short. Witnessing is beyond intellect. Describing it creates more mind-activity than stillness. Teachers fear that if they say too much, seekers will try to “do witnessing,” which defeats the very essence.
  2. Most seekers aren’t ready. In ancient times, seekers would do years of yama, niyama, and other cleansing — their sadhana would naturally ripen into states like kumbhak and sakshi bhava. So there was no need to explain the connection. But in today’s fast-paced spirituality, people jump straight to “witnessing,” and end up mentally watching their own thoughts with detachment — which is just ego doing spiritual work.
  3. Some masters knew, but didn’t speak it. Great beings like Ramana Maharshi probably understood this deeply — but rarely explained it directly. Ramana would just say, “Be still. Ask Who am I?” He wouldn’t mention keval kumbhak. And yet, in his presence, many fell into spontaneous breathlessness and awareness. The breath stopped, and the Self shone. So the effect was there, but the means weren’t pointed out. To someone like me, who experiences sadhana through the lens of pranic movement and energetic awareness, this felt somewhat incomplete.

🤍 Ramana’s Way Feels Strange — And Here’s Why

Ramana’s method of direct self-inquiry is beautiful, but I found it abstract, because mindless awareness without pranic suspension feels like a mental idea, not a real shift.

In the energy path, when prana rises, when breath stops naturally, and head pressure increases pleasantly, the mind fades, and witnessing arises by itself. It’s not created — it reveals itself.

So it feels strange to say that you can enter mindless awareness without keval kumbhak. In my experience, they arise together. That silence, that witnessing — it is keval kumbhak’s twin.

💓 Rear Anahata: The Inner Breath That Sustains Stillness

There’s something even more subtle I’ve noticed — and it’s become a deep key for me.

During spontaneous keval kumbhak, even though physical breath has stopped, a living sensation of inner breathing continues. It is not a thought or visualization — it is felt directly.

  • Prana moves upward.
  • Apana moves downward.
  • And this flow alternates gently, around the rear side of the Anahata chakra — like a soft breathless tide within the spine.

It feels like real breathing, without lungs. Just the movement of life itself. This subtle rhythm sustains witnessing, deepens it, and keeps the awareness fresh — without falling into dullness or effort.

There is no need to deliberately breathe, or even to try to witness. Just resting in this inner movement — this alternate rising and falling of energy — is enough.

💓 Rear Anahata: The Inner Visualization That Sustains Keval Kumbhak

There’s something even more subtle I’ve discovered — something that has changed how I stay effortlessly within keval kumbhak.

Even when no actual pranic movement is felt, just by mentally visualizing the alternate upward and downward flow of prana and apana — especially centered at the rear Anahata chakra — the entire system enters stillness.

  • No physical breath,
  • No felt pranic motion,
  • Only pure visualization of this gentle alternation — and yet, it sustains total breathlessness.

This shows me that:

Even visualization alone — if done silently, mentally — can anchor the entire body-mind into a full keval kumbhak state.

The visualized pranic breathing acts like a bridge, keeping awareness alive and anchored, without needing either breath or inner sensation. Eventually, even the inner pranic movement seems to pause, and only the sense of direction — up and down — continues quietly in the background, without any mental strain.

This inner seeing becomes like a quiet flame behind the heart, neither flickering nor moving, but radiantly still — and the witnessing remains completely alive.

This resolves a great paradox:

❝ How to stay alive and alert in keval kumbhak, without ego effort? ❞
❝ By silently feeling the inner pranic tide — where prana and apana kiss — behind the heart. ❞

🪶 In Conclusion

True witnessing is not something to do.
It is something that happens — when the body becomes still, the breath stops on its own, and pranic life continues silently beneath the surface.

Trying to witness while breathing normally is often just the ego watching itself.
But when keval kumbhak arises spontaneously — the doer dissolves, the mind is hushed, and witnessing appears as a natural glow.

Let the breath stop by grace, not by force.
Let awareness breathe through prana, not lungs.
And then the true sakshi will reveal itself — clear, untouchable, and ever-present.

How I Let Worldly Thoughts Dissolve into the Self: A Simple Meditation That Changed Everything

One quiet realization changed the way I see thoughts, emotions, and even my meditation image. It wasn’t a dramatic shift, nor did it come from complex techniques. It came naturally while observing my emotional states and attempting to overlay them on my body and the cosmos — through what I understand as a kind of holographic “Sharirvigyan Darshan.”
The Surprising Disappearance of Thought and Emotion
Whenever I tried to project my emotional status — such as anxiety, excitement, or calm — across my bodily field and cosmic expanse in a meditative way, something mysterious yet profoundly simple would occur. All the thoughts and emotional movements that had initially felt heavy or important would vanish. What remained was a pure, neutral existence. Not sorrow, not joy. Not light, not dark. Just a quiet satisfaction.
It wasn’t a void. It was presence — silent, still, and self-sufficient.
Sometimes, in this stillness, a soft, subtle meditation image would arise. This image held no extremes — it wasn’t smiling or crying. It simply carried a balanced, blissful neutrality. A kind of inward smile that radiated peace but didn’t demand attention. It was not exaggerated in beauty or emotion, yet it felt complete. Whole.
What This Experience Taught Me
One insight became clear: when I pray or wish something in the public interest while the meditation image is present, it feels like I’m praying directly to pure existence itself. And astonishingly, this feels very effective — not just in wish fulfillment, but in spiritual alignment.
Then I realized something deeper. It seems nearly impossible to reach this pure state — the Self — directly, bypassing thoughts and emotions. These worldly movements, instead of being distractions, began to feel like reminders, as if they were hinting toward the deep satisfaction already available in the Self.
So I stopped treating them as problems. I began using them.
The Turning Point: Using Thoughts as a Bridge to the Self
Instead of trying to silence my mind forcibly, I let it play. I observed. Then, I gently overlaid whatever was arising — be it thought, worry, hope, or desire — onto this cosmic body view. First on body as it’s whole cosmos nearest to us, then extending it to the external cosmos as both types of cosmos being continuous and connected. As I did, the emotion would no longer feel like mine. It would stretch and dissolve into that larger field. And once again, that same still satisfaction would emerge.
This wasn’t emotional suppression. This was transformation — transmutation.
Why This Matters To Me
I haven’t attained the peak of enlightenment or Nirvikalpa Samadhi — far from it. But these moments, where thoughts dissolve into presence, have taught me something extremely valuable: the path to the Self doesn’t always mean denying the world. It might mean including it — then gently returning it to the Source.
This approach doesn’t feel like effort. It feels natural, even beautiful.
And maybe this is what spiritual maturity actually is — not the absence of thoughts or emotions, but knowing where to let them go.
Final Reflections
This isn’t about showing spiritual superiority. I am still discovering, still refining, still returning. But this small inner shift — from resisting worldly movement to softly offering it — has brought me a satisfaction I couldn’t forcefully reach before.
If you’re someone who finds meditation difficult because of your busy mind, try not to fight it. Offer it.
And let yourself be surprised by the peace that was waiting all along.

Kundalini as the basic scientific support for Vipassana or witnessing meditation for it seems difficult and impractical to be like renunciate without Kundalini

Friends, nowadays new secrets about Gita are being revealed in my mind. Actually the whole Gita is a Kundalini scripture. It was narrated on the battlefield, so it has practical points rather than detail. Due to practicality, the same thing seems to be told many times and in many ways. My philosophy of physiology named sharirvigyan darshan now seems to me to be completely based on the Gita. Although I made it independently, without copying anyone and from my own experience.

Kundalini is at the root of all types of yoga

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः। सर्वभूतात्मभूतात्माकुर्वन्नपि न लिप्यते॥५-७॥
He, who has controlled his mind, subdued his senses, is of the very pure mind and considers the Self all the beings as his Self; even though performing actions, does not get bound (tangled) . ॥7॥

All the above qualities remain with Advaita or nonduality itself. Advaita lives with Kundalini. Therefore Kundalini is at the root of this verse.

In today’s scientific and rational era, every spiritual utterance should have a scientific and rational philosophical basis


नैव किंचित्करोमीतियुक्तो मन्येत तत्त्ववित्।पश्यञ्श्रृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन्॥५-८॥
The seeker of the truth should think – ‘I do nothing at all’.  Seeing, hearing, touching, smelling, eating, going, sleeping, breathing , ॥8॥

It’s not easy to just feel like I’m not doing anything. There must be some scientific or philosophical basis for this belief. Such an excellent basis has been provided by the philosophy of physiology or sharirvigyan darshan as said above. I had laid the foundation of making it with some divine inspiration, when, under the guise of momentary and dreamy self-realization, I began to steal my mind from my work. I was involuntarily moving towards Sanyas Yoga. This left me physically behind the rest of the nearby surrounding world. Then it pushed me towards worldliness and made my Karma Yoga successful. In this scientific philosophy, it has been proven that whatever man is doing, the same is happening in our body as well. When the living people in our body do not consider themselves to be doers, then why should we consider ourselves to be doers. One should understand within the realm of his subconscious mind that the subtle form of that philosophical book is raining on him all the time. I am saying this to the subconscious mind because the direct or conscious mind is busy in the work of worldliness, why disturb it. I myself have seen quick and miraculous benefits from it. With such contemplation, Kundalini appears with joy, and one feels relaxed. This means that there is only Kundalini at the base of this verse. From this, we can also understand that in fact the Kundalini of man’s mind is the doer and the consumer, not the man himself.

If such contemplation of philosophy of physiology causes pressure and inertia in the brain, then another method should be tried. In this, a little attention is paid to the philosophy of physiology, then according to the time, every situation should be accepted as its blessing, and one should be happy.

Sankhya Yoga or Sannyas (renunciation) Yoga is equivalent to Vipassana or Witnessing and Karmayoga is equivalent to Kundalini Yoga

संन्यासः कर्मयोगश्चनिःश्रेयसकरावुभौ। तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते॥५-२॥
The Lord Krishna says – Renunciation and pursuance  of action both lead to the highest bliss; but, of the two, pursuance of action is better than their renunciation. ॥2॥ 

Kundalini is more effective in both Karma Yoga and Kundalini Yoga. In this, more importance is given to Kundalini as compared to rest of the world. This is an excellent way, because with this the worldliness also runs very well. Many of the best types of kings and administrators have been karma yogis. In sannyasa yoga, by keeping a witnessing attitude to the thoughts, they are dissolved. Many Buddhist people and other tradition renunciates adopt this method, that is why they have to stay away from the world and spend most of their time in monasteries etc. Many modern people also make short-term use of this method to relieve their stress.

The spiritual benefits that are obtained from Witnessing Sadhana are also obtained from Kundalini Sadhana as well


यत्सांख्यैः प्राप्यते स्थानंतद्योगैरपि गम्यते। एकं सांख्यं च योगं चयः पश्यति स: पश्यति॥५-५॥
That state which is attained by renouncing the actions is also attained by those who pursue actions. He, who sees both as the same, sees correctly. ॥5॥

This is the excellent and topmost verse in the Geeta. I have myself experienced this same and it’s the topmost saying from me too. This verse means that the liberation or spiritual growth which is attained by Sannyasa Yoga or Vipassana, is also attained by Karma Yoga or Kundalini Yoga as well. The only difference is that it appears more with Vipassana or Witnessing. Because there is no storm of thoughts anywhere when viewed from inside as well as outside of the Vipassana Yogi, just like a peaceful lake. While the Karmayogis are calm from inside but stormy from outside like the sea. That’s why these two appear different from each other to worldly people whereas both of these are one and the same thing in real essence. I reached upto the level of sankhya yoga after crossing the minimum required threshold level of karmayog. However, it’s other thing that l still give more importance to worldly oriented karmayoga. The additional feature of Karmayoga among these two is that, of course, in it there is blissful and Kundalini filled emptiness of mind from inside, but from outside all the work of worldly nature continues to be done in the best way. It just matches to the nature of ocean, stormy from outside whereas peaceful from inside.

This verse was made for people like Arjuna who wanted to leave their duties and responsibilities and become intransitive in the name of witnessing meditation. This verse opened the eyes of such people. They were told through this verse that the highest spiritual benefit is obtained by doing karma, not by giving up karma in the name of spiritual practice. Knowledge meditation is not that easy. Not everyone can become a Buddha. If the practice of knowledge fails, then the hell may be there as per scriptures. By the way, Karma Yoga does not fail. But even if it happens in a rare case due to some vicious circle, then one atleast gets temporary heaven, because in this, man has done good deeds.

Many people use a mixture of both Karma Yoga and renunciation Yoga. They focus more on karma yoga on work occasions, and on sannyasa yoga in the absence of work. I also tried this method. But I think that complete Karmayoga is the best. In fact, there can never be a shortage of work.

It is easier for a person entangled in worldliness to do Kundalini sadhana than to do Witnessing sadhna

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः। योगयुक्तो मुनिर्ब्रह्मनचिरेणाधिगच्छति॥५-६॥
But, O mighty-armed Arjun, it is hard to attain renunciation of actions before practicing their pursuance. A sage established in pursuance of actions attains Brahman soon. ॥6॥

This verse means that when Karma Yoga or Kundalini Yoga leads to Kundalini awakening, then only we can make real renunciation of thoughts. Sustained kundalini activation can also do the same job. Kundalini awakening is the highest level of worldliness. This makes the mind fully satisfied and fulfilled with the world. So after that, it is very easy or it can be said that it becomes automatic or natural to give up thoughts. Without it, the mind wants to remain in the world, because it has not got its full juice. That is why Buddhist monks prefer to practice in solitude while staying away from the world. Due to that, they are able to keep their mind away from the temptation of the world. This clearly shows the importance of Kundalini activity and Kundalini awakening for Vipassana or Witnessing or Sannyas Yoga or Samkhya Yoga. Vipasana, vipashyana, witnessing, sannyas yoga, jnana yoga, and samkhya yoga, all of these are synonyms to each other.

Amazing practicality of shrimadbhagvad Gita

I suppose that spirituo-scientific principles of Gita should be practically applied in our daily lives otherwise there appears no special benefit in merely reading or daily chanting it. If a person understands the secret of Karmayoga practically, then he does not need to read too much.

Vipasana with Kundalini

What is vipasana?

Many people on Quora keep asking questions about Vipasana. That is why I thought that this time I should write a beautiful blog-post on Vipasana.

Vipasana/vipashyana (vi-special, pashyana-seeing) means special pashyana means a special type of eyesight. The normal seeing is the extroverted seeing through which all of us see. The special seeing is the introverted seeing, through which one sees the thoughts and emotions present inside his own mind. In the normal seeing, the mind does not behave as a witness, but in the Vipasana, the mind stays as a witness. There is bondage with normal seeing, while liberation is attained with Vipasana. Ordinary seeing does not provide real happiness, while Vipasana gives real happiness. Ordinary seeing does not bring real peace, while Vipasana brings real peace. However, it is important to note that the basis of Vipasana is the general seeing, because from the general seeing, a lot of subtle material is gathered in the mind, towards which we are able to focus Vipasana’s special seeing. Therefore, the general seeing also has its own separate significance. That is why it is said that without science, spirituality is lame, and science without spiritualism is blind. Therefore, there should be a proper mix of science and spirituality in life.

How to get spiritual benefit with Vipasana

When we become detached from the thoughts and feelings of the mind, then it makes sense that what we gain from those thoughts and emotions, we already have that. Apart from our thoughts and feelings, we have our own absolute form / soul. So all the qualities of thoughts and emotions start to be revealed in the soul, such as light, bliss, peace etc. In fact, those qualities are already present in the soul, but are buried due to attachment to the physical and mental world. This purification of the soul is also known by the name of “Shedding of the dark clouds of illusion” or “The removal of the black screen of ignorance” etc.

The removal of the dark cloud of ignorance from the soul

However, it does not seem that the soul is slowly being cleansed, just as the darkness of the night clears slowly with the rise of morning. Although some negligible cleansing of soul may occur (that is not noticeable directly), that results in feeling of peace and non-duality, but that is momentary/temporary. The truth is that light engulfs the darkness in the soul suddenly, as if by switching on the light bulb in a dark room. In reality, it is the mind, not the soul that is cleansed. The soul is always clean. When the mind becomes completely clear, or simply say that the mind becomes devoid of the waste of thoughts, then the black curtain on the soul suddenly disappears. The common man gets discouraged upon seeing that his soul is not getting clean at all. With this, he gives up the effort of meditation.

Another misconception of the common man is that the thoughts of the mind cover the soul, in the expressed form only, not in the unexpressed or the latent form. That is why most people force their thoughts to be shut down and live under the illusion that they are yogis. In fact, thoughts of the mind (with attachment) are very wicked. They cover the soul with darkness even in their sleep state. That is why these buried thoughts have to be destroyed by various meditative practices. This work is most easily done with vipasana. Vipasana can lead to direct enlightenment alone, without any other meditation, as happened to Buddha. It is other thing that it does not appear possible in normal worldly life without the help of Kundalini.

Types of Vipasana and its supporting factors

Vipasana is of two types, active and passive. In the active vipasana, the mental peg (anchor) that is used to tether the mind is made by force. With that, the mind sticks to that peg all the time. Due to this, the mind is not able to pay deep attention to the thoughts and emotions that grow inside it, due to which it keeps witnessing them with detachment towards them. Mantra chanting, Mala-chanting, breathing, kundalini, name chanting, japa-tapa, fasting, and all other spiritual activities work as the pegs.

In Passive Vipasana, a peg for the mind is created itself during daily activities. For example, during driving, the mind is on the road, so during that time there is spontaneous witnessing of thoughts and emotions. Similarly, during other adventure activities, sports, events, arts, other disciplines etc., the more vipasana that accompanies these activities, the higher their quality is considered. The quality of Vipasana along with them is indicative of their quality. This vipasana of the contestant continues to be induced to the people living with him, the audience as well.

Vipasana from Kundalini

Kundalini (a lonely image permanently settled in the mind) is the best peg for Vipasana. This mental peg keeps loosening, so it should be strengthened by daily Kundalini-yoga.

Passive Vipasana most influential with the help of Kundalini

The Tantric Kundalini itself was stuck inside the Premyogi vajra. She was very strong and clear. She was persistent. She was as a charming mental girlfriend (along with the company of tantric Guru). She became one of the most powerful peg for his mind. Due to her attractiveness, she was also working as a mental video player along with as a mental peg. Due to this, the events of his own past life were bursting as colorful images in the mind of Premyogi vajra. All the pictures were becoming dim in front of that charming peg. All images were getting vipasana on its own, due to which they were fast merging into the soul. His soul was being purified very fast with that. Finally, within two years he became zero. In the end, his final thought in the form of above told mental anchor was also uprooted by divine circumstances, giving him a glimpse of momentary enlightenment. This incident is described in detail in his Hindi book “Physiology Philosophy – A Modern Kundalini Tantra (A Yogi’s Love Story)” and in English in the book “Love story of a Yogi- what Patanjali says”.

This proves that it is necessary to have an attractive mental peg, so that it can expose clear images of the thoughts and emotions that are buried in the depths of the mind, and they all begin to fade away. Kundalini (especially Tantric Kundalini) is the most attractive, so Kundalini is the best mental peg for Vipasana. Its attractiveness goes on increasing with continued meditation. When everything becomes void, then that last mental peg has to be discarded as a final leap for enlightenment. Based on this basic psychological principle, millions of books and practices have been created.

Some people choose to focus on their breaths to keep them anchored and not get lost in their thoughts.

What does meditation really mean?

कृपया इस पोस्ट को हिंदी में पढ़ने के लिए इस लिंक पर क्लिक करें (कुण्डलिनी से विपासना या विपश्यना)