[Contains Polish subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
Członek starszyzny wspólnoty mieszkańców Fidżi i długoletni wielbiciel Adi Da Samraj mieszkający w Adi Da Samrajashram, Naitauba, Fidżi, składa hołd Turanga Dau Loloma (tytuł i imię Adi Da Samraj w języku fidżi) po Jego odejściu jego Guru.
Solomone Finau, a longtime Fijian devotee, who lives at Adi Da Samrajashram in Fiji, pays tribute to Adi Da in a heartfelt communication.
Excerpt from First Evening: Track 9 on the DVD, A Tribute to the Life and Work of His Divine Presence, Adi Da Samraj. More than 7 hours long, this Tribute DVD was filmed on the occasion of the first Anniversary of Adi Da's Divine Mahasamadhi, when devotees, family, and friends of Adi Da Samraj gathered at Adi Da Samrajashram, Fiji (Adi Da's principal Hermitage), to acknowledge Adi Da as the Divine in human form, to praise His Greatness, and to express their heart-felt gratitude for the Blessings they have received from Him.
A list of all the tracks on this DVD can be found here.
[Contains Italian subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
"Il sé Separato è un'illusione" ("The separate self 'I' is an Illusion") is a video excerpt from an Avataric Discourse given by Adi Da on July 7, 2005 in Land Bridge Pavilion at The Mountain Of Attention.
Adi Da Samraj speaks about the action of self-contraction, which creates the sense of being a "separate self" - whereas, in Reality, no matter what arises, you are only and merely the Witness Consciousness.
This talk is from the first occasion in many years in which Avatar Adi Da spoke directly to a gathering of His devotees in California. Questions from devotees about intimate, familial, and social issues are met with Avatar Adi Da's Compassion and Humor, as well as His Liberating Wisdom.
Umělecké Dílo Adi Da Samráje - Výstavy v Itálii poster: Adi Da Videa, čeština length: 12:23 date added: June 26, 2019 language: Czech event speakers: Stuart Gibson, Achille Bonito Oliva, Teresa Romero, Cristina Acidini, Monica Bietti, Paula Crema, Gary Coates views: 1290; views this month: 4; views this week: 1
[Contains Czech subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
Toto video dokumentuje dvě důležité výstavy, na nichž byla vystavena díla Adi Da: Bienále v Benátkách a Cenacolo Di Ognissanti ve Florencii.
Two important art exhibitions in which Adi Da was invited to participate were the Venice Biennale (2007) and the Cenacolo di Ognissanti in Florence (2008), where His Art was exhibited in the same room as the famous large fresco by Domenico Ghirlandaio of "The Last Supper".
poster: AdiDaVideos length: 12:38 date added: April 5, 2020 event date: October 28, 1978 language: English views: 1282; views this month: 101; views this week: 0
In this excerpt, Adi Da addresses the fact that although the struggle and distractions in the early stages of spiritual practice are great, there is also great help in the relationship with the Spiritual Master. Attention to all of the ups and downs of the body-mind can be transcended and surrendered through that relationship.
Der Mythos Narziss poster: Adi Da Videos Deutschland length: 04:49 date added: January 16, 2020 language: German event speakers: James Steinberg, Jonathan Condit views: 1272; views this month: 5; views this week: 1
[Contains German subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
Auszug aus dem Filmn "Conscious Light" über Avatar Adi Da Samraj.
Excerpt from the film, "Conscious Light", about Avatar Adi Da Samraj.
By tendency, people are bound to the natural cycle of ups and downs. Neither bodily pleasures nor spiritual pursuits result in True Freedom from this constant phasing. One path merely accentuates the descending (or bodily) experiences and the other, the ascending (or subtle) experiences.
In this Discourse, Avatar Adi Da reveals with absolute clarity how the relationship with the Guru gives freedom from this trap—because the Guru is the Manifestation of the Condition that is Prior to this mechanical cycling, not part of it.
Watching this DVD will transport viewers to a special moment in Adidam history. July 29, 1973, was the day Avatar Adi Da left Los Angeles for a Yajna (sacred journey) through India and Nepal. He returned as “Bubba Free John”, His first spontaneously revealed Teaching-Name. Thus, this was the last Discourse He gave as “Franklin Jones” (Avatar Adi Da’s birth name).
[Contains Spanish subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
"Lo Que Ocurre Después de la Muerte Está Determinado Por La Forma En Que Vives" ("What Happens After Death Is Determined By the Way You Live") is published as "After Death, Mind Makes You", in the book, Easy Death. It is from a talk given by Adi Da on December 12, 1988 at Adi Da Samrajashram.
In this sobering discourse, Adi Da speaks of the condition after death in which mind determines one's circumstance, without the limitations of the body, brain and unconsciousness. He addresses the fact that where one's attention is fixed during life affects attention and destiny after life. He recommends that devotees direct their attention to sadhana so that the purification process gives one wisdom that frees one from karmic limitations.
poster: AdiDaVideos length: 02:30 date added: May 20, 2020 language: English event speaker: James Steinberg views: 1235; views this month: 12; views this week: 2
"You Become What You Meditate On" is a video excerpt from the award-winning documentary, Conscious Light, about the life of Adi Da Samraj. Drawing on an extensive archival collection of film, photography, and audio recordings, as well as interviews with students who have lived with Adi Da and who practice His teachings. Conscious Light takes the viewer on a journey from Adi Da's birth, through His thirty-six years of Teaching and Blessing, to the legacy and spiritual relationship that is eternally available to all after His passing.
[Contains Polish subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
To nagranie jest fragmentem eseju "Prawdziwie ludzka kultura nowego świata" (2001; aktualizacja 13 listopada 2019 r.). Tekst jest czytany przez studenta Adi Da Samraj. Jestem tu, by wyzwolić wszystkie istoty.
The audio recording is an excerpt from a recitation of Adi Da's essay, "Freedom Is The Only Law and Happiness Is The Only Reality". This is the Epilogue from Adi Da's book, The Truly Human New World-Culture of Unbroken Real-God-Man, which was originally written in 2001, and updated on November 13, 2019. The essay is read by a student of Adi Da.
ADI DA: Jestem tu, by wyzwolić wszystkie istoty.
Jestem tu po to, by każdemu dać prawdziwą wolność.
"Wolność" jest jednym z głównych słów związanych z polityką tego "późnych czasów". Ogólny trend demokratyzacji całego świata niesie ze sobą wzmożone zainteresowanie koncepcją wolności i dążeniem do wolności. Jednak w kontekście i uwarunkowaniach tego "późnego czasu" słowo "wolność" jest używane w taki sposób, że prawdziwe znaczenie tego słowa zostaje utracone, a jego znaczenie zmienione, a nawet wulgaryzowane.
Ten sam proces wulgaryzowania ma miejsce również w przypadku innych słów, takich jak (na przykład) słowo "miłość". Słowo "miłość" reprezentuje głęboką ideę w realiach życia, ale samo słowo jest używane bardzo swobodnie. Ludzie często mówią, że "kochają" to czy tamto, mając na myśli coś zupełnie innego niż właściwie znaczenie słowa "miłość".
"Miłość" to słowo, które słusznie sugeruje powszechne poświęcenie ego-"ja". Prawdziwa miłość jest kwestią transcendencji "ja" (lub wykraczania poza twoje ograniczenia w stosunku do innych) - ale w realiach wulgaryzowanej kultury "późnych czasów" słowo "miłość" zaczęło być używane w odniesieniu do tego, co zaspokaja twoje skłonności, spełnia twoje pragnienia, albo w jakiś sposób rekompensuje ograniczenia w twoim życiu, zadowalając cię i (tym samym) wspierając twoje egoistyczne usposobienie. To nie ma nic wspólnego z prawdziwą miłością.
Tak samo jest ze słowem "wolność" i pojęciem wolności. Kultura światowa tych "późnych czasów" jest zasadniczo kulturą egoistyczną związaną z komplikacjami w pierwszych trzech etapach życia. Jest to kultura nastolatków. I to właśnie w kontekście tej kultury wielkie słowa takie jak "miłość" i "wolność" są wulgaryzowane. W usposobieniu nastolatków słowo "wolność", podobnie jak słowo "miłość", sprowadza się do znaczenia egoistycznego. Ludzie mówią, że chcą być "wolni", chcą mieć "swobodę" działamia, lub chcą być "wolni" do robienia tego czy owego, ale właściwie chodzi im o to, że chcą być w stanie spełniać swoje pragnienia bez ograniczeń. Młodzież reagująca na opiekę rodzicielską lub oczekiwania rodziców uważa, że każdy taki autorytet lub oczekiwania mają charakter represyjny lub ograniczający. Dlatego tacy nastolatkowie mówią, że chcą być "wolni" aby robić to, co im się podoba. I ogólnie rzecz biorąc, w tym "późnym czasie" takie jest znaczenie słowa "wolność". Nawet w szerszej sferze politycznej słowo "wolność" jest używane do wyrażenia (osobistego, a także zbiorowego) zamiaru, aby możliwości spełniania pragnień, a pragnienia te (z konieczności) są zasadniczo egoistyczne.
ADI DA: I Am here to Divinely Liberate all beings.
I Am here to Grant True Freedom to every one.
“Freedom” is one of the principal words associated with the politics of this “late-time”. The general trend toward the democratization of the entire world carries with it an intensified interest in the concept of freedom and in the pursuit of freedom. However, in the context and circumstance of this “late-time”, the word “freedom” is used in such a way that the true import of the word is lost, and its meaning is transformed, and even vulgarized.
The same process of vulgarization has also occurred in the case of other words, such as (for example) the word “love”. The word “love” represents a profound concept and reality, but the word itself tends to be used very casually. People commonly say that they “love” this or that, meaning something quite different from what the word “love” rightly and truly signifies.
“Love” is a word that rightly refers to the universal Sacrifice of ego-“self”. Real love is a matter of transcending “self” (or going beyond your limitations in relation to others)—but, in the “late-time” circumstance of vulgarized culture, the word “love” has come to be used in relation to whatever satisfies your inclinations, or fulfills your desires, or (otherwise) somehow compensates for limitations in your life by pleasing you and (thereby) supporting your egoic disposition. None of that has anything to do with real love.
So it also is with the word “freedom”, and the notion of freedom. The world-culture of this “late-time” is essentially an ego-culture associated with complications in the first three stages of life. It is essentially an adolescent culture. And it is in the context of that culture that great words like “love” and “freedom” become vulgarized. In the adolescent disposition, the word “freedom”, like the word “love”, is reduced to an egoic meaning. People say they want to be “free”, or want to act “freely”, or want to be “free” to do this or that—but what they actually mean is that they want to be able to fulfill their desires without limitation. An adolescent reacting to parental authority or parental expectations regards any such authority or expectations to be oppressive or limiting. Therefore, such adolescents say that they want to be “free” to do whatever they please. And that is, in general, what is meant in this “late-time” by the word “freedom”. Even in the larger political sphere, the word “freedom” is used to express the (personal, and also collective) intent to be able to fulfill desires—and those desires are (necessarily) fundamentally ego-based.
What does the fulfillment of desires have to do with true freedom? Rightly, the word “freedom” is synonymous with the word “liberation”. To “be free”, or to “be liberated”, means to “go beyond bondage”. The opposite of “freedom” is “bondage”. If one is truly moved to be truly free, one is moved to relinquish (and go beyond) bondage. Such is the true Wisdom-understanding of freedom.
Neither true freedom, nor real love, nor any other great concept is rightly understood via the words and concepts of adolescents. There must be human maturity (and, therefore, growth in Wisdom) for the great meanings underlying these concepts to be understood and actually lived.
Be moved toward real love, without limit. Be moved toward real happiness, without limit.
Be moved toward true freedom, without limit. You should (and, ultimately, must) be so moved. But to actually realize love (or real happiness, or true freedom) without limit, you must deal with yourself most profoundly. You cannot merely be reactive, like an adolescent or a worldly person.
If you want to be truly free, you must first understand that you are bound, and you must understand how you are bound, and then you must do something about that. If, on the other hand, you are merely reactively inclined to fulfill desires, and you want to be (so-called) “free” to do so, then you are not examining your bondage—what its roots are, what its signs are, what its characteristics are—and, if you are not examining your bondage with real discriminative intelligence, you are also not doing what you must do in order to be truly free.
[Contains Italian subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
Adi Da spiega il perché religioni convenzionali e avvicinamenti spirituali non riescono a Realizzare pienamente il Divino.
"L'Essenza nella Via di Adidam" ("The Essence of the Way of Adidam") is an excerpt from an Avataric Discourse given by Adi Da at Adi Da Samrajashram on April 12, 2004.
Adi Da describes why conventional religious and spiritual approaches fail to fully realize the Divine. He then summarizes, in a simple way, the practice He offers: the Reality-Way of Adidam.
[Contains Spanish subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
This video begins with longtime devotee, Anthony Costabile, describing how the relationship to Adi Da is manifesting after the end of Adi Da's human lifetime.
Then at 2:29, Adi Da also speaks on this subject. This is an excerpt from a talk He gave on April 16, 1995, "Love is How I Got To Here". You can read a transcript of much more of this talk here. The talk is also available as a CD here.
At 6:43, another longtime devotee, Dennis Coccaro, talks about the direct relationship to Adi Da after His lifetime.
[Contains Spanish subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
Un discurso de Avatar Adi Da Samraj "La Gracia del Sufrimiento", Enero, 1976.
In this seminal discourse (at the Mountain Of Attention), from the early years of His Teaching Work, Adi Da speaks about the inevitable process of self-revelation and self-understanding that prepares the being for true Spiritual life.
Co jsou pochyby? poster: Adi Da Videa, čeština length: 13:25 date added: August 17, 2019 event date: July 20, 1986 language: Czech views: 1215; views this month: 46; views this week: 8
[Contains Czech subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
Unikátní & nepublikovaný rozhovor z r. 1986. Adi Da se velmi adresným a jednoduchým způsobem zaměřuje na prvotní lidskou emoci týkající se pochybování.
In 1986, Adi Da made His first visit to the European community of His devotees. He travelled through England, France and Holland. In the South of Holland, in the village of Maria Hoop close to the German border, a former Catholic monastery was found which could be rented for a few weeks. Devotees swiftly cleaned buildings and the grounds. Adi Da stayed in a specially prepared wing of the monastery for several days. During this time, He granted Darshan and held "Question and Answer" occasions in the chapel (now called Adi Da Kapel) with German, English, Dutch, French and American devotees. The former monastery has since been acquired by the European community of Adidam and is now known as The European Danda.
In "Co jsou pochyby?" ("What Is Doubt?"), a rare excerpt from one of the "Question and Answer" occasions, Adi Da addresses the primal human emotion of doubt in a most direct and simple manner. He describes how doubt is not ultimately a sign that we have been "betrayed" in some way. The radical solution to doubt is to identify with the Divine Itself, beyond the temporary cycles of the body and mind and beyond the sense of being a separate self.
[Contains German subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
In this video excerpt, "Die Freiheit von allem Verlust" ("Human Loss and Grief"), Adi Da Samraj talks about the pain of loss, and about liberation. This is in response to a devotee's question about the Devotional Prayer Of Changes and the death of the devotee's grandchild.
This video excerpt is from the DVD, Easy Death. Subtitles in English, French, Italian, German, Dutch, Polish, Czech, and Hebrew.
[Contains Finnish subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
Sanat kuten "vapaus" ja "rakkaus" määritetään yleisesssä maallikkoympäristössä erittäin rajoitetusti. Tässä Adi Dan esseen lausunnassa hän avaa näiden sanojen aitoa merkitystä.
The audio recording is an excerpt from a recitation of Adi Da's essay, "Freedom Is The Only Law and Happiness Is The Only Reality". This is the Epilogue from Adi Da's book, The Truly Human New World-Culture of Unbroken Real-God-Man, which was originally written in 2001, and updated on November 13, 2019. The essay is read by a student of Adi Da. In the secular world, words like "freedom" and " love" are given a very limited definition. In this essay, Adi Da expands the true meaning of both of these words.
ADI DA: I Am here to Divinely Liberate all beings.
I Am here to Grant True Freedom to every one.
“Freedom” is one of the principal words associated with the politics of this “late-time”. The general trend toward the democratization of the entire world carries with it an intensified interest in the concept of freedom and in the pursuit of freedom. However, in the context and circumstance of this “late-time”, the word “freedom” is used in such a way that the true import of the word is lost, and its meaning is transformed, and even vulgarized.
The same process of vulgarization has also occurred in the case of other words, such as (for example) the word “love”. The word “love” represents a profound concept and reality, but the word itself tends to be used very casually. People commonly say that they “love” this or that, meaning something quite different from what the word “love” rightly and truly signifies.
“Love” is a word that rightly refers to the universal Sacrifice of ego-“self”. Real love is a matter of transcending “self” (or going beyond your limitations in relation to others)—but, in the “late-time” circumstance of vulgarized culture, the word “love” has come to be used in relation to whatever satisfies your inclinations, or fulfills your desires, or (otherwise) somehow compensates for limitations in your life by pleasing you and (thereby) supporting your egoic disposition. None of that has anything to do with real love.
So it also is with the word “freedom”, and the notion of freedom. The world-culture of this “late-time” is essentially an ego-culture associated with complications in the first three stages of life. It is essentially an adolescent culture. And it is in the context of that culture that great words like “love” and “freedom” become vulgarized. In the adolescent disposition, the word “freedom”, like the word “love”, is reduced to an egoic meaning. People say they want to be “free”, or want to act “freely”, or want to be “free” to do this or that—but what they actually mean is that they want to be able to fulfill their desires without limitation. An adolescent reacting to parental authority or parental expectations regards any such authority or expectations to be oppressive or limiting. Therefore, such adolescents say that they want to be “free” to do whatever they please. And that is, in general, what is meant in this “late-time” by the word “freedom”. Even in the larger political sphere, the word “freedom” is used to express the (personal, and also collective) intent to be able to fulfill desires—and those desires are (necessarily) fundamentally ego-based.
What does the fulfillment of desires have to do with true freedom? Rightly, the word “freedom” is synonymous with the word “liberation”. To “be free”, or to “be liberated”, means to “go beyond bondage”. The opposite of “freedom” is “bondage”. If one is truly moved to be truly free, one is moved to relinquish (and go beyond) bondage. Such is the true Wisdom-understanding of freedom.
Neither true freedom, nor real love, nor any other great concept is rightly understood via the words and concepts of adolescents. There must be human maturity (and, therefore, growth in Wisdom) for the great meanings underlying these concepts to be understood and actually lived.
Be moved toward real love, without limit. Be moved toward real happiness, without limit.
Be moved toward true freedom, without limit. You should (and, ultimately, must) be so moved. But to actually realize love (or real happiness, or true freedom) without limit, you must deal with yourself most profoundly. You cannot merely be reactive, like an adolescent or a worldly person.
If you want to be truly free, you must first understand that you are bound, and you must understand how you are bound, and then you must do something about that. If, on the other hand, you are merely reactively inclined to fulfill desires, and you want to be (so-called) “free” to do so, then you are not examining your bondage—what its roots are, what its signs are, what its characteristics are—and, if you are not examining your bondage with real discriminative intelligence, you are also not doing what you must do in order to be truly free.
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