Saṃsāra (in cirkels ronddraaien) (Devanagari: संसार) means “wandering” as well as “world” wherein the term connotes “cyclic change”. Saṃsāra is rooted in the term Saṃsṛ (संसृ), which means “to go round, revolve, pass through a succession of states, to go towards or obtain, moving in a circuit” The word Samsara is related to Saṃsṛti, the latter referring to the “course of mundane existence, transmigration, flow, circuit or stream”
Samsara of Saṃsāra (Sanskriet en Pali: in cirkels ronddraaien), is in boeddhisme en hindoeïsme de cyclus van dood en wedergeboorte zonder begin en schijnbaar zonder eind, onder invloed van begoocheling en karma en vol met lijden. De aanwezigheid van de psychische toestand van verlangen (begeerte, aantrekking), aversie (irritatie, vrees, afstoting) en ignorantie (onwetendheid/domheid, onbewustheid, verwarring) vormt een belangrijk aspect van het bestaan in samsara.
De Advaita Vedanta-filosoof Shankara noemt samsara “het universele wordingsproces“, het eindeloze worden, in contrast tot het eindeloze Zijn.
Samsara is de wereld zoals gewone wezens die beleven, de werkelijkheid zoals gewone wezens die ervaren en waarbij mentale en emotionele staten van begeerte, irritatie en verwarring geregeld opkomen en de overhand halen.
Samsara vindt plaats in de drie werelden:
- de kamadhatu (de wereld van begeerte)
- de rupadhatu (de wereld van fijn-materiële vorm)
- de arupadhatu (de vormloze wereld)
Dagelijks leven
In veel boeddhistische stromingen wordt met samsara ook iets anders bedoeld, namelijk het dagelijkse leven. Binnen het boeddhisme is de verlichting het hoogst haalbare, die alleen door meditatie bereikt kan worden. De meditaties, zoals onderwezen door Gautama Boeddha, zijn de vipassana en de samatha. Een onderdeel van beide technieken is de anapanasati, het neutraal observeren van de ademhaling. Dit dient zowel te gebeuren in meditatiehouding (zazen) als in het dagelijkse leven (samsara). In het boeddhisme zijn beide meditatietechnieken belangrijk.
Samsara en nirwana
In dezelfde wereld als waar de niet-verlichte geest leeft in het samsara, leeft de verlichte geest in het nirwana. In het nirwana ondergaat de persoon echter géén begeerte, irritatie en verwarring. Al is de omgeving hetzelfde, de mentale toestand is anders. Dezelfde gevoelens en waarnemingen kunnen wel voorkomen, maar de verlichte is daar niet meer mee geïdentificeerd en heeft zodoende ook geen expliciete voorkeur voor een bepaalde ervaring. Hij ziet zichzelf nu in de eerste plaats als de waarnemer ofwel “Het Bewustzijn” waar alle ervaringen in verschijnen, in plaats van als de persoon die alles ondervindt. https://nl.wikipedia.org/wiki/Samsara
Saṃsāra is a Sanskrit/Pali word that means “world”. It is also the concept of rebirth and “cyclicality of all life, matter, existence”, a fundamental belief of most Indian religions. In short, it is the cycle of death and rebirth. Saṃsāra is sometimes referred to with terms or phrases such as transmigration, karmic cycle, reincarnation, and “cycle of aimless drifting, wandering or mundane existence”.
The concept of Saṃsāra has roots in the post-Vedic literature; the theory is not discussed in the Vedas themselves. It appears in developed form, but without mechanistic details, in the early Upanishads. The full exposition of the Saṃsāra doctrine is found in Sramanic religions such as Buddhism and Jainism, as well as various schools of Hindu philosophy after about the mid-1st millennium BC.The Saṃsāra doctrine is tied to the karma theory of Hinduism, and the liberation from Saṃsāra has been at the core of the spiritual quest of Indian traditions, as well as their internal disagreements. The liberation from Saṃsāra is called Moksha, Nirvana, Mukti or Kaivalya.
Etymology and terminology
Saṃsāra (Devanagari: संसार) means “wandering”, as well as “world” wherein the term connotes “cyclic change”.Saṃsāra, a fundamental concept in all Indian religions, is linked to the karma theory and refers to the belief that all living beings cyclically go through births and rebirths. The term is related to phrases such as “the cycle of successive existence”, “transmigration”, “karmic cycle”, “the wheel of life”, and “cyclicality of all life, matter, existence”. Many scholarly texts spell Saṃsāra as Samsara.
According to Monier-Williams, Saṃsāra is rooted in the term Saṃsṛ (संसृ), which means “to go round, revolve, pass through a succession of states, to go towards or obtain, moving in a circuit”. A conceptual form from this root appears in ancient texts as Saṃsaraṇa, which means “going around through a succession of states, birth, rebirth of living beings and the world”, without obstruction. The term shortens to Saṃsāra, referring to the same concept, as a “passage through successive states of mundane existence”, a transmigration, metempsychosis, a circuit of living where one repeats previous states, from one body to another, a worldly life of constant change, that is rebirth, growth, decay and redeath. The concept is then contrasted with the concept of moksha, also known as mukti, nirvana, nibbana or kaivalya, which refers to liberation from this cycle of aimless wandering.
The concept of Samsara developed in the post-Vedic times, and is traceable in the Samhita layers such as in sections 1.164, 4.55, 6.70 and 10.14 of the Rigveda. While the idea is mentioned in the Samhita layers of the Vedas, there is lack of clear exposition there, and the idea fully develops in the early Upanishads. Damien Keown states that the notion of “cyclic birth and death” appears around 800 BC. The word Saṃsāra appears, along with Moksha, in several Principal Upanishads such as in verse 1.3.7 of the Katha Upanishad, verse 6.16 of the Shvetashvatara Upanishad, verses 1.4 and 6.34 of the Maitri Upanishad.
The word Samsara is related to Saṃsṛti, the latter referring to the “course of mundane existence, transmigration, flow, circuit or stream”.
Definition and rationale
The word literally means “wandering through, flowing on”, states Stephen J. Laumakis, in the sense of “aimless and directionless wandering”. The concept of Saṃsāra is closely associated with the belief that the person continues to be born and reborn in various realms and forms.
The earliest layers of Vedic text incorporate the concept of life, followed by an afterlife in heaven and hell based on cumulative virtues (merit) or vices (demerit). However, the ancient Vedic Rishis challenged this idea of afterlife as simplistic, because people do not live an equally moral or immoral life. Between generally virtuous lives, some are more virtuous; while evil too has degrees, and the texts assert that it would be unfair for god Yama to judge and reward people with varying degrees of virtue or vices, in an “either or,” and disproportionate manner. They introduced the idea of an afterlife in heaven or hell in proportion to one’s merit, and when this runs out, one returns and is reborn. This idea appears in ancient and medieval texts, as the cycle of life, death, rebirth and redeath, such as section 6:31 of the Mahabharata and section 6.10 of Devi Bhagavata Purana.
History
The historical origins of a concept of a cycle of repeated reincarnation are obscure but the idea appears in texts of both India and ancient Greece during the first millennium BC.
The idea of Samsara is hinted in the late Vedic texts such as the Rigveda, but the theory is absent. The late textual layers of the Vedas mention and anticipate the doctrine of karma and rebirth, however states Stephen Laumakis, the idea is not fully developed. It is in the early Upanishads where these ideas are more fully developed, but there too the discussion does not provide specific mechanistic details The detailed doctrines flower with unique characteristics, starting around the mid 1st millennium BC, in diverse traditions such as in Buddhism, Jainism and various schools of Hindu philosophy.
Some scholars state that the Samsara doctrine may have originated from the Sramana traditions and was then adopted by the Brahmanical traditions (Hinduism).[40][41][42] The evidence for who influenced whom in the ancient times, is slim and speculative, and the odds are the historic development of the Samsara theories likely happened in parallel with mutual influences.
Punarmrityu: redeath
While Saṃsāra is usually described as rebirth and reincarnation of living beings, the chronological development of the idea over its history began with the questions on what is the true nature of human existence and whether people die only once. This led first to the concepts of Punarmṛtyu (“redeath”) and Punaravṛtti (“return”). These early theories asserted that the nature of human existence involves two realities, one unchanging absolute Atman (soul) which is somehow connected to the ultimate unchanging immortal reality and bliss called Brahman, and that the rest is the always-changing subject (body) in a phenomenal world (Maya). Redeath, in the Vedic theosophical speculations, reflected the end of “blissful years spent in svarga or heaven”, and it was followed by rebirth back in the phenomenal world. Samsara developed into a foundational theory of the nature of existence, shared by all Indian religions.
Rebirth as a human being, states John Bowker, was then presented as a “rare opportunity to break the sequence of rebirth, thus attaining Moksha, release”. Each Indian spiritual tradition developed its own assumptions and paths (marga or yoga) for this spiritual release, with some developing the ideas of Jivanmukti (liberation and freedom in this life),[53][54][55] while others content with Videhamukti (liberation and freedom in after-life). The First Truth
The first truth, suffering (Pali: dukkha; Sanskrit: duhkha),
is characteristic of existence in the realm of rebirth,
called samsara (literally “wandering”).
—Four Noble Truths, Donald Lopez
The Sramanas traditions (Buddhism and Jainism) added novel ideas, starting about the 6th century BC. They emphasized human suffering in the larger context, placing rebirth, redeath and truth of pain at the center and the start of religious life. Samsara was viewed by the Sramanas as a beginningless cyclical process with each birth and death as punctuations in that process, and spiritual liberation as freedom from rebirth and redeath. The samsaric rebirth and redeath ideas are discussed in these religions with various terms, such as Āgatigati in many early Pali Suttas of Buddhism.
Evolution of ideas
Across different religions, different soteriology were emphasized as the Saṃsāra theories evolved in respective Indian traditions For example, in their Saṃsāra theories, states Obeyesekere, the Hindu traditions accepted Atman or soul exists and asserted it to be the unchanging essence of each living being, while Buddhist traditions denied such a soul exists and developed the concept of Anatta. Salvation (moksha, mukti) in the Hindu traditions was described using the concepts of Atman (self) and Brahman (universal reality), while in Buddhism it (nirvana, nibbana) was described through the concept of Anatta (no self) and Śūnyatā (emptiness).
The Ajivika tradition combined Saṃsāra with the premise that there is no free will, while the Jainism tradition accepted the concept of soul (calling it “jiva”) with free will, but emphasized asceticism and cessation of action as a means of liberation from Saṃsāra it calls bondage. The various sub-traditions of Hinduism, and of Buddhism, accepted free will, avoided asceticism, accepted renunciation and monastic life, and developed their own ideas on liberation through realization of the true nature of existence.
Samsāra in Hinduism
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Release from Saṃsāra, or Moksha, is considered the ultimate spiritual goal in Hinduism, but its traditions disagree on how to reach this state. Left: Loving devotion is recommended in dualistic Hindu traditions. Right: Meditation is recommended in nondualistic Hindu traditions.
In Hinduism, Saṃsāra is a journey of the soul. The body dies, assert the Hindu traditions, but not the soul which it assumes to be the eternal reality, indestructible and bliss. Everything and all existence is connected, cyclical and composed of two things, the soul and the body or matter.This eternal soul called Atman never reincarnates, it does not change and cannot change in the Hindu belief. In contrast, the body and personality, can change, constantly changes, is born and dies. Current karma impacts the future circumstances in this life, as well as the future forms and realms of lives. Good intent and actions lead to good future, bad intent and actions lead to bad future, in the Hindu view of life.
A virtuous life, actions consistent with dharma, are believed by Hindus to contribute to a better future, whether in this life or future lives.The aim of spiritual pursuits, whether it be through the path of bhakti (devotion), karma (work), jnana (knowledge), or raja (meditation) is self-liberation (moksha) from Samsara.
The Upanishads, part of the scriptures of the Hindu traditions, primarily focus on self-liberation from Saṃsāra. The Bhagavad Gita discusses various paths to liberation. The Upanishads, states Harold Coward, offer a “very optimistic view regarding the perfectibility of human nature”, and the goal of human effort in these texts is a continuous journey to self-perfection and self-knowledge so as to end Saṃsāra. The aim of spiritual quest in the Upanishadic traditions is find the true self within and to know one’s soul, a state that it believes leads to blissful state of freedom, moksha.
Differences within the Hindu traditions
All Hindu traditions and Darśanas share the concept of Saṃsāra, but they differ in details and what they describe the state of liberation from Saṃsāra to be.The Saṃsāra is viewed as the cycle of rebirth in a temporal world of always changing reality or Maya (appearance, illusive), Brahman is defined as that which never changes or Sat (eternal truth, reality), and moksha as the realization of Brahman and freedom from Saṃsāra.
The dualistic devotional traditions such as Madhvacharya‘s Dvaita Vedanta tradition of Hinduism champion a theistic premise, assert the individual human soul and Brahman (Vishnu, Krishna) are two different realities, loving devotion to Vishnu is the means to release from Samsara, it is the grace of Vishnu which leads to moksha, and spiritual liberation is achievable only in after-life (videhamukti). The nondualistic traditions such as Adi Shankara‘s Advaita Vedanta tradition of Hinduism champion a monistic premise, asserting that the individual human soul and Brahman are identical, only ignorance, impulsiveness and inertia leads to suffering through Saṃsāra, in reality they are no dualities, meditation and self-knowledge is the path to liberation, the realization that one’s soul is identical to Brahman is moksha, and spiritual liberation is achievable in this life (jivanmukti).
Saṃsāra in Jainism
Main articles: Saṃsāra (Jainism) and Karma in JainismSymbolic depiction of Saṃsāra at Shri Mahaveerji temple of Jainism.
In Jainism, the Saṃsāra and karma doctrine are central to its theological foundations, as evidenced by the extensive literature on it in the major sects of Jainism, and their pioneering ideas on karma and Saṃsāra from the earliest times of the Jaina tradition. Saṃsāra in Jainism represents the worldly life characterized by continuous rebirths and suffering in various realms of existence.
The conceptual framework of the Saṃsāra doctrine differs between the Jainism traditions and other Indian religions. For instance, in Jaina traditions, soul (jiva) is accepted as a truth, as is assumed in the Hindu traditions, but not assumed in the Buddhist traditions. However, Saṃsāra or the cycle of rebirths, has a definite beginning and end in Jainism.
Souls begin their journey in a primordial state, and exist in a state of consciousness continuum that is constantly evolving through Saṃsāra. Some evolve to a higher state, while some regress, a movement that is driven by karma.[94] Further, Jaina traditions believe that there exist Abhavya (incapable), or a class of souls that can never attain moksha (liberation). The Abhavya state of soul is entered after an intentional and shockingly evil act. Jainism considers souls as pluralistic each in a karma-Saṃsāra cycle, and does not subscribe to Advaita style nondualism of Hinduism, or Advaya style nondualism of Buddhism.
The Jaina theosophy, like ancient Ajivika, but unlike Hindu and Buddhist theosophies, asserts that each soul passes through 8,400,000 birth-situations, as they circle through Saṃsāra. As the soul cycles, states Padmanabh Jaini, Jainism traditions believe that it goes through five types of bodies: earth bodies, water bodies, fire bodies, air bodies and vegetable lives. With all human and non-human activities, such as rainfall, agriculture, eating and even breathing, minuscule living beings are taking birth or dying, their souls are believed to be constantly changing bodies. Perturbing, harming or killing any life form, including any human being, is considered a sin in Jainism, with negative karmic effects.
A liberated soul in Jainism is one who has gone beyond Saṃsāra, is at the apex, is omniscient, remains there eternally, and is known as a Siddha. A male human being is considered closest to the apex with the potential to achieve liberation, particularly through asceticism. Women must gain karmic merit, to be reborn as man, and only then can they achieve spiritual liberation in Jainism, particularly in the Digambara sect of Jainism; however, this view has been historically debated within Jainism and different Jaina sects have expressed different views, particularly the Shvetambara sect that believes that women too can achieve liberation from Saṃsāra.
In contrast to Buddhist texts which do not expressly or unambiguously condemn injuring or killing plants and minor life forms, Jaina texts do. Jainism considers it a bad karma to injure plants and minor life forms with negative impact on a soul’s Saṃsāra. However, some texts in Buddhism and Hinduism do caution a person from injuring all life forms, including plants and seeds.
The conceptual framework of the Saṃsāra doctrine differs between the Jainism traditions and other Indian religions. For instance, in Jain traditions, soul (jiva) is accepted as a truth, as is assumed in the Hindu traditions. It is not assumed in the Buddhist traditions. However, Saṃsāra or the cycle of rebirths, has a definite beginning and end in Jainism. The Jain theosophy, unlike Hindu and Buddhist theosophy, asserts that each soul passes through 8,400,000 birth-situations, as they circle through Saṃsāra. As the soul cycles, states Padmanabh Jaini, Jainism traditions believe that it goes through five types of bodies: earth bodies, water bodies, fire bodies, air bodies and vegetable lives. With all human and non-human activities, such as rainfall, agriculture, eating and even breathing, minuscule living beings are taking birth or dying, their souls are believed to be constantly changing bodies. Perturbing, harming or killing any life form, including any human being, is considered a sin in Jainism, with negative karmic effects.
Souls begin their journey in a primordial state, and exist in a state of consciousness continuum that is constantly evolving through Saṃsāra Some evolve to a higher state; some regress asserts the Jain theory, a movement that is driven by the karma. Further, Jain traditions believe that there exist Abhavya (incapable), or a class of souls that can never attain moksha (liberation). The Abhavya state of soul is entered after an intentional and shockingly evil act.[96] Jainism considers souls as pluralistic each in a karma-samsara cycle, and does not subscribe to Advaita-style (not two) nondualism of Hinduism, or Advaya-style nondualism of Buddhism. A liberated soul in Jainism is one who has gone beyond Saṃsāra, is at the apex, is omniscient, remains there eternally, and is known as a Siddha.
Samsara in Buddhism
Traditional Tibetan thangka showing the bhavacakra and six realms of Saṃsāra in Buddhist cosmology. Main articles: Saṃsāra (Buddhism), Bhavacakra, and Six realms
Saṃsāra in Buddhism, states Jeff Wilson, is the “suffering-laden cycle of life, death, and rebirth, without beginning or end”. Also referred to as the wheel of existence (Bhavacakra), it is often mentioned in Buddhist texts with the term punarbhava (rebirth, re-becoming); the liberation from this cycle of existence, Nirvana, is the foundation and the most important purpose of Buddhism.
Samsara is considered impermanent in Buddhism, just like other Indian religions. Karma drives this impermanent Samsara in Buddhist thought, states Paul Williams, and “short of attaining enlightenment, in each rebirth one is born and dies, to be reborn elsewhere in accordance with the completely impersonal causal nature of one’s own karma; This endless cycle of birth, rebirth, and redeath is Saṃsāra“.The Four Noble Truths, accepted by all Buddhist traditions, are aimed at ending this Samsara-related re-becoming (rebirth) and associated cycles of suffering.
Like Jainism, Buddhism developed its own Samsara theory, that evolved over time the mechanistic details on how the wheel of mundane existence works over the endless cycles of rebirth and redeath. In early Buddhist traditions, Saṃsāra cosmology consisted of five realms through which wheel of existence recycled. This included hells (niraya), hungry ghosts (pretas), animals (tiryak), humans (manushya), and gods (devas, heavenly). In latter traditions, this list grew to a list of six realms of rebirth, adding demi-gods (asuras),which were included in gods realm in earlier traditions. The “hungry ghost, heavenly, hellish realms” respectively formulate the ritual, literary and moral spheres of many contemporary Buddhist traditions.
The Saṃsāra concept, in Buddhism, envisions that these six realms are interconnected, and everyone cycles life after life, and death is just a state for an afterlife, through these realms, because of a combination of ignorance, desires and purposeful karma, or ethical and unethical actions. Nirvana is typically described as the freedom from rebirth and the only alternative to suffering of Samsara, in Buddhism. However, the Buddhist texts developed a more comprehensive theory of rebirth, states Steven Collins, from fears of redeath, called amata (death-free), a state which is considered synonymous with nirvana.
Saṅsāra in Sikhism
Sikhism incorporates the concepts of Saṃsāra (sometimes spelled as Sansara in Sikh texts), karma and cyclical nature of time and existence. Founded in the 15th century, its founder Guru Nanak had a choice between the cyclical concept of ancient Indian religions and the linear concept of early 7th-century Islam, and he chose the cyclical concept of time, state Cole and Sambhi. However, states Arvind-Pal Singh Mandair, there are important differences between the Saṅsāra concept in Sikhism from the Saṃsāra concept in many traditions within Hinduism. The difference is that Sikhism firmly believes in the grace of God as the means to salvation, and its precepts encourage the bhakti of One Lord for mukti (salvation).
Sikhism, like the three ancient Indian traditions, believes that body is perishable, there is a cycle of rebirth, and that there is suffering with each cycle of rebirth. These features of Sikhism, along with its belief in Saṃsāra and the grace of God, is similar to some bhakti-oriented sub-traditions within Hinduism such as those found in Vaishnavism. Sikhism does not believe that ascetic life, as recommended in Jainism, is the path to liberation. Rather, it cherishes social engagement and householder’s life combined with devotion to the One God as Guru, to be the path of liberation from Saṅsāra.
Popular culture
A popular culture song under the title ‘Sansara’ was released by the Russian rapper Basta in 2017 as a top charting song with many cover releases. https://en.wikipedia.org/wiki/Sa%E1%B9%83s%C4%81ra
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2e film met zelfde titel: Samsara
From the Thousand-hand dance to dancing inmates, fantasy coffins, and an armed family portrait (complete with pink rifle), stunning images from the film Samsara show the wheel of life
It’s one part magnificent imagery, another part meditative.
And since it is shot in 70mm film, Samsara offers what few films these days do – a lush, lavish feast for the eyes comprised of footage taken from 25 countries.
Shot in locations as exotic as Petra and as common as Costco, the film – directed by Ron Fricke – tries to capture the cyclical aspects of life, as well as its sharp juxtapositions.
Scroll down for video and list of shooting locations
Need a hand? The 1000 Hands Dance, shot in Beijing, China, shows an incredibly elaborate ritual, one of many in Ron Fricke’s new film, Samsara
Eye-opening: These three girls are doing the Balinese dance, an ancient tradition incorporating hand movements and elaborate facial expressions
Ornate: The makeup includes heavily-penciled brows and vivid eyeshadow in pink and blue
‘You could say Samsara was conceived as a non-verbal guided meditation on the cycle of birth, death, and rebirth,’ director Ron Fricke said of his wordless, 102-minute documentary.
Shot in lush Panavision Super70mm, the film begins with impossible images of sweeping landscapes, dancing children, and Tibetan monks meticulously working on a sand mandala – or, creating elaborate patterns using coloured grains of sand.
Fricke, who is behind the also wordless 1992 documentary Baraka, filmed in 25 different countries over the span of five years to capture the footage, which runs the gamut of stunning, strange, and downright shocking.
In particular, a jarring segment about mass-manufacturing – including the shocking images from a food-processing plant. Roger Ebert wrote in his review that he let out a shriek when he saw it.
The critic wrote: ‘On this ancient and miraculous world, where such beautiful natural and living things have evolved, something has gone wrong when life itself is used as a manufacturing process.’
Discipline: Hundreds of students demonstrate their moves at the Tagou Wushu Academy in Zhengzhou, China
Thrilling: Inmates of the Cebu Prison in the Philippines, famous for their dance to Michael Jackson’s Thriller, show off their moves
Light my fire: The film begins with a violent volcanic eruption
Meticulous: Young monks observed the more seasoned making a Sand Mandala in Ladakh, India
However, he concluded, ‘in its grand sweep, the chickens play a tiny role.’
The film takes viewers from small tribes in Ethiopia to the temples of Thailand, and the devastated 9th Ward following Hurricane Katrina.
Speaking from Thailand, Fricke said: ‘Since we’re not using main characters or a storyline, the image is the main character.’
And indeed, much of Samsara is something of screen tests – Fricke’s subjects offering their powerful stares directly at the lens. And acting as a guide to what Fricke calls ‘guided meditation’ is the music; often understated, trance-like, with an overlay of ethereal vocals.
Intense stare: A girl from the Mursi tribe in Ethiopia glares at the camera, wearing white clay on her face and ornaments on her shaved head
Religious freedom: Another Mursi Tribeswoman, in the Omo Valley, Ethiopia, holding a machine gun; the tribeswomen are famous for their lip plates, though this woman does not have hers in
Starry night: A stunning time-lapse sequence shows night falling on Mt Nemrut in Turkey
Fricke said: ‘Half of this type of filmmaking is the music. The music embellishes the experience with feeling – it’s the dialogue, but it’s in a feeling form.’
The title – Samsara – literally means ‘cyclic existence’ in Sanskrit.
Producer Mark Magidson said that the process of travelling to 25 countries for to create only one film had its challenges. ‘Every shot of the film took a lot of work to get,’ he said. ‘There are some locations where we only used a few seconds.
‘We hiked into a Native American ruin called Betatakin in Arizona, twice – that was a two-hour hike each way with equipment in 100 degrees, and that shot is on the screen for about eight seconds. That’s it.’
Healing waters: An infant looks up at the camera before he gets baptized
One way journey: Fantasy coffins – from airplanes to missiles and motor cars – are some of those available in Accra, Ghana
Modern family: An American family poses for a portrait holding their rifles; the young girl holds one in pale pink
Wasteland: People sort through massive landfills in Payatas, Manila
He added that the ‘big fish that got away was North Korea.’
As it stands, the duo managed to film around the DMZ, the heavily guarded Korean Demilitarized border between North and South Korea.
Among the more unforgettable scenes is a time-lapse shot of Mt Nemrut in Turkey, the other-worldly childlike Bali dancers, and the 1000 Hands Dance in Beijing. The fantasy coffins from Ghana – shaped like airplanes, Bentleys, missiles, and guns – offer a surreal look into death, while numerous infants getting baptized shows the very beginnings of life.
The disappointment of North Korea aside, Fricke and Magidson managed to capture spectacular images, into what Ebert calls a ‘rather noble film.’
FROM ANGOLA TO ISTANBUL: THE 25 COUNTRIES WHERE SAMSARA WAS FILMED
ANGOLA
Epupa Falls
BRAZIL
Se Metro Station, Sao Paulo / Paraisopolis Favela / Divino Salvador Church
CHINA
Changchun City, Julin Province / Zhengzhou City, Henan Province Shanghai / Zhangzou City, Fujian Province / Beijing
DENMARK
Moesgard Museum / Silkeborg Museum, Mariesminde Poultry Farm / Bogely Svineproduktion
EGYPT
Museum Of Egyptian Antiquities / Great Pyramids of Giza / City Of The Dead
ETHIOPIA
Omo Valley
FRANCE
Chateau Of Versailles / La Sainte Chapelle / Mont Saint Michel / Mont Blanc / Aiguille du Midi / Paris Metro / Cathedral De Notre – Dame de Paris / Cathedral de Notre – Dame De Reims
GHANA
Street Scenes – Osu, Accra / “Sodom and Gomorrah”, Accra Kanikwei Coffin Shop, Accra
HONG KONG
Lan Kwai Fong Hotel
INDIA
Thiksey Monastery, Leh, Ladakh
INDONESIA
Tri Pusaka Sakti Art Foundation / Kawah Ijen Sulfur Mine
ISRAEL
Church of the Redeemer, Jerusalem / Nablus Checkpoint, West Bank, Wailing Wall, Jerusalem / Bethlehem
ITALY
Galleria Vittorio Emanuele, Milan / Teatro Alla Scalla Convento Dei Cappuccini, Palermo / Basilica Di San Pietro in Vaticano
JAPAN
Osaka University / Atri- Kyoto / YK Tsuchiya Shokai Fushimi Inari Shrine – Kyoto / Toshimaen/Hydropolis, Tokyo / Yoyogi Park, Tokyo / Lotte Kasai Golf, Chiba / Orient Kogyo Showroom, Tokyo / YK Tsuchiya Shokai Doll Factory / ATR Kyoto – Advanced Telecommunications Research Institute International
JORDAN
Petra
MALI
Great Mosque of Djenne / Dogon Village, Bandiagara Escarpment / Cliff Dwellings bear Terelli
MYANMAR
Bagan, Mandalay / Mingun Temple / Popa Taungkalat Monastery
NAMBIA
Kolmanskop, Luderitz – Sossusvlei, Namib – Naukluft National Park / Himba village, Kunene / Skeleton Coast
PHILIPPINES
Payatas Trash Dump, Quezon City / Cebu Province Detention and Rehabilitation Center, Cebu City / Arms Corporation of the Philippines / Manila Streets
SAUDI ARABIA
Al-Masjid Al-Haram, Mecca
SOUTH KOREA
Demilitarized Zone, Panmunjom / Hyundai Glovis Co., Ltd Shipyards, Seoul
THAILAND
Cascade Go-Go Bar, Nana Plaza, Bangkok / Siriraj Medical Museum, Bangkok
TURKEY
Mt. Nemrut National Park, Adiyaman / Cappadocia, Nevsehir Province / Mosque of Sultanahmet
ISTANBUL
UNITED ARAB EMIRATES – DUBAI – Ski Dubai / Dubai Mall / Burj Khalifa Tower, Burj Al Arab Hotel / Palm Island Development
UNITED STATES:
ARIZONA
Betatakin Navajo National Monument / Antelope Canyon / Secret Canyon / Hunt’s Mesa
CALIFORNIA
Aadlen Bros. Auto Wrecking, Sun Valley, Ancient Bristlecone Pine Forest, Bishop, Mono Lake, Mono Basin National Scenic Area Yosemite National Park Burger King, Long Beach Electronic Recyclers International, Fresno Costco, Van Nuys / Johann Dairy, Fresno / Nikken Corporation, Irvine YMCA, Los Angeles / Los Angeles National Cemetery
HAWAII
Kilauea Volcano, Hawaii
LOUISIANA
Ninth Ward, New Orleans
UTAH
Arches National Park / Canyonlands National Park
WYOMING
Yellowstone National Park
