The Samadhi Game

This “death simulator” that allows people to experience cremation was created by two Chinese philanthropists.

It is located in a corner of the Window of the World amusement park in Shenzhen, opened in September 2014 and for roughly £26 simulates players’ deaths by placing them in a coffin and then transporting them to the incinerator.

Once inside the incinerator the participant is blasted with hot air and light to create an authentic experience of burning. When the “burning” is over, volunteers see a womb projected on the ceiling and must crawl until they reach a large, white padded area – supposedly representing a womb – where they are “reborn”.


El camino del Dharma

Dharma es actuar sin actuar, pensar sin pensar. Cuando hay un pensamiento o una acción con una intención, sea positiva o negativa, se llama karma. Por el contrario, cuando hay un pensamiento o una acción sin ninguna intención ulterior, se llama Dharma.

Tener pensamientos o acciones con una consciencia pura y neutra no genera karma, ni negativo ni positivo, allí estás en equilibrio. Ese equilibrio, ese punto cero que se encuentra en medio de todo y que lo equilibra todo se llama Dharma.

Pero tú no eres Dharma, eres karma, porque con cada acto, con cada pensamiento, sea de manera consciente o inconsciente, va con una intención, sea positiva o negativa, o querrás ayudar o querrás hacer algo indebido, pero nunca actúas ni piensas en equilibrio, en punto cero, en Dharma.

Siempre buscas o estar contento, feliz, o estar enojado, triste, pero nunca buscas el punto cero, buscas los extremos, te posicionas en alguno de los dos extremos, vas saltando de uno al otro, pero nunca llegas al punto cero, nunca llegas al Dharma.

El punto cero es Dharma, es Iluminación, allí no hay pensamiento, allí no hay acción, hay una mente que piensa, hay un cuerpo que actúa, pero no hay pensamiento ni hay acción, si no hay pensamiento ni acción no hay consecuencia, si no hay causa no hay consecuencia, la consecuencia es karma, la ausencia de pensamiento, la ausencia de acción es Dharma porque genera una nada, y la nada es Iluminación porque el ser que es nada se funde con la nada, se es nada en la nada.

Quick & Dirty Summary: 10 Stages of Samatha

Samatha: Meditative absorption, the ability to calmly and effortlessly focus on any external or internal object for as long as one pleases.

*There are many techniques and tips that can be learned to achieve these stages, but this post is focused on the results rather than the processes. Quickly I will answer the question of “Why would you want to achieve samatha?” Aside from the very obvious benefits you will see below, it is said that samatha is the basis for all other spiritual and magical abilities that can be gained through meditation.

Stage 1 - Mental Placement:
This is reached automatically by engaging in your first meditation. At this stage the mind is easily distracted to the point of forgetting your focus within seconds. At times it feels like as soon as you place your mind on the object it begins to drift away.

Stage 2 - Continuous Placement:
You gain a small ability to place your mind on the object for more than a few seconds. This stage is considered reached once you can spend a full minute without forgetting about your object of focus.

Stage 3 - Patched Placement:
The length of how long your mind spends in distraction is drastically shortened and you are able to quickly return it to the object of focus. In stage 2 our length of focus increased, in stage 3 our length of distraction decreases. This is called patched placement because there is an ability to quickly patch the broken focus without fully forgetting about the object. At this point you still at times forget about your object of meditation but there is a significant decrease of these occurrences.

Stage 4 - Close Placement:
Mindfulness is greatly increased and the mind gains the ability to “increase focus” by will. Not only can you focus but you now can feel and increase the strength of it. By this point you shouldn’t forget your object of focus at all, even if slight distractions occur you do not get fully carried away or forget your meditation.

Stage 5 - Taming:
The mind has become, to an extent, tamed by the will and when meditating will not bring up any external concerns–like work, family, dreams, fears, etc… You have begun to experience benefits of meditation and joyously engage in the practice. Gross levels of laxity or excitement are fully cleared away and you begin to notice very subtle distractions that were barely noticeable beforehand. This stage is achieved through a combination of practice and understanding of the way a mind functions (i.e.. The easiest way to reach this level is to combine dedicated practice with philosophic study).

Stage 6 - Pacification:
Any and all dislike or complaints about meditation are gone, laziness no longer arises towards the practice. It has become internalized. Subtle distractions are fully pacified, your level of introspection has reached to a point where you can notice subtle distractions before they even arise (you can “see” them coming a mile away). A practitioner’s level of introspection is said to be “complete and powerful” at this stage of development.

Stage 7 - Complete Pacification:
Physical and mental pliancy are starting to flourish, and as a by-product unpleasant mental and physical states no longer arise in meditation. Even if you are awoken in the midst of the night you have the ability to discard any feelings of uneasiness, discomfort, lethargy, sleepiness, foggy mind, and so forth. At this point one’s focus can cut through any mental state, regardless of the current mood or situation.

Sage 8 - One Pointed Attention (Samadhi):
At this stage you can focus on any object for as long as you please without any distractions, no laxity or excitement arise (not even in subtle forms). As long as effort is maintained the focus will not break, no matter how long one spends in meditation.

Stage 9 - Balanced Placement:
In the previous stage a small level of effort is still required to maintain focus without distraction. At the ninth stage samadhi becomes effortless and natural–no effort is required once the intent to focus has been made. Distractions of laxity and excitement simply do not arise.

Stage 10 - Samatha:
This stage is more or less the same as stage nine but more experienced. Through repetitious engagement in natural samadhi one fully masters physical and mental pliancy. Regardless of circumstance the body and mind are complaisant, whether one is sitting on a cushion in their asana or being tortured in a medieval dungeon. 

Chinese theme park sets up ‘death simulator’ where volunteers can experience being cremated

Via Independent

Two Chinese philanthropists have created a “death simulator” allowing willing participants to experience cremation.

The Samadhi Game, located in a corner of the Window of the World amusement park in Shenzhen, opened in September 2014 and for roughly £26 simulates players’ deaths by placing them in a coffin and then transporting them to the incinerator.

Once inside, players are then blasted by hot air (up to 40C) and light to create an “authentic experience of burning,” according to its creators, Huange Weiping and Ding Rui.

When the “burning” is over, volunteers see a womb projected on the ceiling and must crawl until they reach a large, white padded area – supposedly representing a womb – where they are “reborn”.

Approximately 50 per cent of Chinese elect for cremation upon their deaths, and the creators told CNN they went to extensive lengths to ensure their simulation was accurate, including visiting a real crematorium and being placed inside.

Much of the start-up costs were covered by, China’s version of kickstarter, with more than $65,000 raised. Similar operations have successfully opened in South Korea and Taiwan.


LSD can be used as a help, but the help is very dangerous; it is not so easy. If you use a mantra, even that can become difficult to throw, but if you use acid, LSD it will be even more difficult to throw.

The moment you are on an LSD trip you are not in control. Chemistry takes control and you are not the master, and once you are not the master it is difficult to regain that position. The chemical is not the slave now, you are the slave. Now how to control it is not going to be your choice. Once you take LSD as a help you are making a slave of the master and your whole body chemistry will be affected by it.

Your body will begin to crave LSD. Now the craving will not just be of the mind as it is when you get attached to a mantra. When you use acid as a help, the craving becomes part of the body; the LSD goes to the very cells of the body. It changes them. Your inner chemical structure becomes different.

Then all the body cells begin to crave acid and it will be difficult to drop it.

LSD can be used to bring you to meditation only if your body has been prepared for it. So if you ask if it can be used in the West, I will say that it is not for the West at all. It can be used only in the East - if the body is totally prepared for it. Yoga has used it, tantra has used it, there are schools of tantra and yoga that have used LSD as a help, but then they prepare your body first. There is a long process of purification of the body. Your body becomes so pure and you become such a great master of it that even chemistry cannot become your master now. So yoga allows it, but in a very specific way.

First your body must be purified chemically. Then you will be in such control of the body that even your body chemistry can be controlled. For example, there are certain yogic exercises: if you take poison, through a particular yogic exercise you can order your blood not to mix with it and the poison will pass through the body and come out in the urine without having mixed with the blood at all. If you can do this, if you can control your body chemistry, then you can use anything, because you have remained the master.

In tantra, particularly in “leftist” tantra, they use alcohol to help meditation. It looks absurd; it is not.

The seeker will take alcohol in a particular quantity and then will try to be alert. Consciousness must not be lost. By and by the quantity of alcohol will be raised, but the consciousness must remain alert. The person has taken alcohol, it has been absorbed in the body, but the mind remains above it; consciousness is not lost. Then the quantity of alcohol is raised higher and higher. Through this practice a point comes when any amount of alcohol can be given and the mind remains alert. Only then can LSD be a help.

In the West there are no practices to purify the body or to increase consciousness through changes in body chemistry. Acid is taken without any preparation in the West. It is not going to help; rather, on the contrary, it may destroy the whole mind.

There are many problems. Once you have been on an LSD trip you have a glimpse of something you have never known, something you have never felt. If you begin to practice meditation it is a long process, but LSD is not a process. You take it and the process is over; then the body begins to work.

Meditation is a long process - you have to do it for years, only then will the results be forthcoming.

And when you have experienced a shortcut, it will be difficult to follow a long process. The mind will crave to return to using the drugs. So it is difficult to meditate once you have known a glimpse through chemistry; to undertake something that is a long process will be difficult. Meditation needs more stamina, more trust, more waiting, and it will be difficult because now you can compare.

Secondly, any method is bad if you are not in control all the time. When you are meditating you can stop at any moment. If you want to stop, you can stop this very moment; you can come out of it. You cannot stop an LSD trip: once you have taken LSD you have to complete the circle. Now you are not the master.

Anything that makes a slave of you is ultimately not going to help spiritually, because spirituality basically means to be the master of oneself. So I wouldn’t suggest shortcuts. I am not against LSD, I may sometimes be for it, but then a long preliminary preparation is necessary. Then you will be the master. But then LSD is not a shortcut. It will take even longer than meditation. Hatha yoga takes years to prepare a body - twenty years, twenty-five years, then a body is ready; now you can use any chemical help and it will not be destructive to your being. But then the process is far longer.

Then LSD can be used; I am in favor of it then. If you are prepared to take twenty years to prepare the body in order to take LSD, then it is not destructive. But the same thing can be done in two years with meditation. Because the body is more gross, mastery is more difficult. The mind is more subtle so mastery is easier. The body is further away from your being, so there is a greater gap; with the mind the gap is shorter.

In India the primitive method to prepare the body to be ready for meditation was hatha yoga. It took so long a time to prepare the body that sometimes hatha yoga had to invent methods to prolong life so that hatha yoga could be continued. It was such a long process that sixty years might not be enough, seventy years might not be enough. And there is a problem: if the mastery is not achieved in this life then in the next life you have to begin from abc because you have a new body. The whole effort has been lost. You do not have a new mind in your next life, the old mind continues, so whatever is attained through the mind remains with you, but whatever is attained through the body is lost with every death. So hatha yoga had to invent methods to prolong life for two hundred to three hundred years so that mastery could be attained.

If the mastery is of the mind then you can change the body, but the preparedness of the body belongs to the body alone. Hatha yoga invented many methods so that the process could be completed, but then even greater methods were discovered: how to control the mind directly - raja yoga. With these methods the body can be a little helpful, but there is no need to be too concerned with it. So hatha yoga adepts have said that LSD can be used, but raja yoga cannot say LSD can be used, because raja yoga has no methodology to prepare the body. Direct meditation is used.

Sometimes it happens - only sometimes, rarely - that if you have a glimpse through LSD and do not become addicted to it, that glimpse may become a thirst in you to seek something further. So to try it once is good, but it becomes difficult to know where to stop and how to stop. The first trip is good, to be on it once is good; you become aware of a different world and then you begin to seek, you begin to search, because of it - but then it becomes difficult to stop. This is the problem. If you can stop, then to take LSD once is good. But that “if” is a great one.

Mulla Nasruddin used to say that he never took more than one glass of wine. Many friends objected to his statement because they had seen him taking one glass after another. He said, “The second glass is taken by the first; ‘I’ take only one. The second is taken by the first and the third by the second. Then I am not the master. I am master only for the first, so how can I say that I take more than one? 'I’ take only one - always only one!”

With the first you are the master; with the second you are not. The first will try to take a second, and then it will go on continuously; then it is no longer in your hands. To begin anything is easy because you are the master, but to end anything is difficult because then you are not the master.

So I am not against LSD, and if I am against it, it is conditional. This is the condition: if you can remain the master, then okay. Use anything, but remain the master. And if you cannot remain the master, then do not enter into a dangerous road at all. Do not enter at all; it will be better.

“Be foolishly in love,
because love is all there is.
There is no way into presence
except through a love exchange.” -Rumi

Badshahi Mosque.
Lahore, Pakistan. (Instagram: aabbiidd)

Soul and mind instantly lost their physical bondage, and streamed out like a fluid piercing light from my every pore. The flesh was as though dead, yet in my intense awareness I knew that never before had I been fully alive. My sense of identity was no longer narrowly confined to a body, but embraced the circumambient atoms. People on distant streets seemed to be moving gently over my own remote periphery. The roots of plants and trees appeared through a dim transparency of the soil; I discerned the inward flow of their sap.
The whole vicinity lay bare before me. My ordinary frontal vision was now changed to a vast spherical sight, simultaneously all-perceptive. Through the back of my head I saw men strolling far down Rai Ghat Road, and noticed also a white cow who was leisurely approaching. When she reached the space in front of the open ashram gate, I observed her with my two physical eyes. As she passed by, behind the brick wall, I saw her clearly still.
All objects within my panoramic gaze trembled and vibrated like quick motion pictures. My body, Master’s, the pillared courtyard, the furniture and floor, the trees and sunshine, occasionally became violently agitated, until all melted into a luminescent sea; even as sugar crystals, thrown into a glass of water, dissolve after being shaken. The unifying light alternated with materializations of form, the metamorphoses revealing the law of cause and effect in creation.
An oceanic joy broke upon calm endless shores of my soul. The Spirit of God, I realized, is exhaustless Bliss; His body is countless tissues of light. A swelling glory within me began to envelop towns, continents, the earth, solar and stellar systems, tenuous nebulae, and floating universes. The entire cosmos, gently luminous, like a city seen afar at night, glimmered within the infinitude of my being. The sharply etched global outlines faded somewhat at the farthest edges; there I could see a mellow radiance, ever-undiminished. It was indescribably subtle; the planetary pictures were formed of a grosser light.
The divine dispersion of rays poured from an Eternal Source, blazing into galaxies, transfigured with ineffable auras. Again and again I saw the creative beams condense into constellations, then resolve into sheets of transparent flame. By rhythmic reversion, sextillion worlds passed into diaphanous luster; fire became firmament.
I cognized the center of the empyrean as a point of intuitive perception in my heart. Irradiating splendor issued from my nucleus to every part of the universal structure. Blissful amrita, the nectar of immortality, pulsed through me with a quicksilverlike fluidity. The creative voice of God I heard resounding as Aum, the vibration of the Cosmic Motor.
—  Yogananda, Autobiography of a Yogi

”From the Mahakundalini the universe has sprung. In Her Supreme Form She is at rest,coiled round and one (as Chidrupini) with the Siva-bindu. She is then at rest. She next uncoils Herself to manifest. Here the three coils of which the Kundalini Yoga speaks are the three Gunas and the three and a half coil are the Prakriti and its three Gunas, together with the Vikritis. Her 50 coils are the letters of the Alphabet. As she goes on uncoiling, the Tattvas and the Matrikas, the
Mother of the Varnas, issue from Her. She is thus moving, and continues even after creation to move in the Tattvas so created. For, as they are born of movement, they continue to move. The whole world (Jagat), as the Sanskrit term implies, is moving. She thus continues creatively acting until She has evolved Prithvi, the last of the Tattvas. First She creates mind, and then matter. Shakti, and Kundalini Shakti. The difference between the two is
that they are Shaktis in specific differentiated forms in movement; and Kundalini Shakti is undifferentiated, residual Shakti at rest, that is, coiled. She is coiled in the Muladhara, which means ‘fundamental support’, and which is at the same time the seat of the Prithvi or last solid Tattva and of the residual Shakti or Kundalini. The body may, therefore, be compared to a magnet with two poles. Thus, when completely dynamic,that is when Kundalini unites with Siva in the Sahasrara, the polarisation of the body gives way. The
two poles are united in one and there is the state of consciousness called Samadhi. The polarisation,of course, takes place in consciousness. The body actually continues to exist as an object of observation to others. It continues its organic life. But man’s consciousness of his body and all other objects is withdrawn because the mind has ceased so far as his consciousness is concerned, the function having been withdrawn into its ground which is consciousness.”