Samadhi Movie, 2017 - Part 1 - "Maya, the Illusion of the Self"

This paragraph introduces the concept of Samadhi, an ancient Sanskrit term with no modern equivalent, as a profound state of consciousness that transcends the mind. It discusses the challenge of creating a film about Samadhi due to its intangible nature and the intention behind the film, which is to inspire viewers to discover their true nature rather than impart information. The relevance of Samadhi in today's world is emphasized, highlighting the pervasive illusion of the self (Maya) and the human tendency to live in ignorance of our true selves. The paragraph also touches on the limitations of common spiritual practices that are often ego-driven and the problem of seeking external answers rather than looking inward.

The second paragraph delves into the illusions of spirituality and the ego's relentless pursuit of more—be it material wealth, power, or spiritual enlightenment. It warns of the dangers of the mind's desire to acquire or believe it has achieved Samadhi, emphasizing that true realization is not about attainment but about the dissolution of the egoic self. The paragraph discusses the concepts of life and death, the societal and biological conditioning that shapes our identities, and the repetitive patterns of behavior that enslave us to the 'matrix' of conditioned responses. It calls for a shift from human 'doing' to human 'being' and suggests that the path to freedom involves letting go of the inherited life patterns and embracing the inner world.

This paragraph uses the metaphor of the theater to illustrate the illusion of the self and the role we play in the 'play' of life. It contrasts the awakened individual, where consciousness shines through the personality, with those who are identified with their persona, which is likened to Maya. The paragraph draws a parallel with Plato's allegory of the cave, highlighting humanity's entrenchment in illusions and the challenge of awakening to the truth of reality. It encourages viewers to turn away from the 'shadows' of thoughts towards the 'light' of pure consciousness and to gradually acclimate to this new paradigm of understanding, likening the mind to a trap that must be overcome to experience Samadhi.

The fourth paragraph explores the concept of the ego as a prison from which one must awaken. It discusses the illusory nature of the self and the struggle to escape this illusion, which is likened to a nightmare. The paragraph emphasizes that true awakening involves disidentifying with the egoic construct rather than trying to change or eliminate it. It introduces the idea of the divine game of Leila, where one plays in duality while being fully aware of the true nature of reality. The paragraph also touches on the continuum of human consciousness, from identification with the material self to the state of Samadhi, and the reduction of suffering that comes with moving towards this state of consciousness.

The fifth paragraph delves into the realization of stillness and emptiness in every aspect of life and the non-dualistic nature of Samadhi, where stillness is recognized as identical to movement. It critiques the famous phrase by Descartes, 'I think, therefore I am,' highlighting the fallacy of equating existence with thinking. The paragraph draws parallels between Descartes' concept of an evil demon and the Matrix, suggesting that we might be living in an illusory world. It argues that true freedom comes from disidentifying with the conditioned self and aligning with the soul's purpose, which can only be realized by observing and letting go of the conditioned self's pursuits.

This paragraph discusses the futility of the egoic struggle for meaning and fulfillment, using the myth of Sisyphus as a metaphor for the human condition. It contrasts the pre-enlightenment and post-enlightenment states, emphasizing that true change comes from within, not from external circumstances. The paragraph highlights the shift from inner resistance to acceptance of reality, which is the essence of Samadhi. It also addresses the misconception that awakening leads to inaction, clarifying that true freedom allows for aligned action in the world. The paragraph critiques the collective delusions of society, such as the wars against various 'enemies,' and calls for an inner revolution to bring about outer alignment with the Tao.

The seventh paragraph identifies the crisis of egoic thinking as the root cause of the world's problems. It argues that our rationalism and egoic thinking have led to a loss of wisdom and sacredness in life. The paragraph draws on ancient traditions, such as the Egyptian Neters and the figure of Thoth, to illustrate the importance of higher consciousness and wisdom. It warns against the dangers of accessing sacred knowledge without the proper understanding or awakened consciousness, likening it to the forbidden fruit in the Garden of Eden. The paragraph calls for a recognition of the true nature of the ego and its role in creating suffering, urging a shift from egoic structures to a state of Samadhi where inner freedom is not contingent on external circumstances.

The final paragraph emphasizes the need to transcend the egoic identity and the conditioned mind to realize Samadhi. It discusses the limitations of the mind as a servant and the suffering it causes when it becomes the master. The paragraph draws on Vedanta philosophy to highlight the importance of understanding the self beyond thoughts and labels. It challenges the reader to honestly examine their life and recognize the repetitive patterns that indicate a lack of true freedom. The paragraph concludes with a call to awaken from the slumber of the egoic mind and to embrace the timeless truth within, suggesting that this awakening is the cure for the sickness of identification with the egoic mind.