Adi Da Up Close
Audio/Video Library
Our multimedia library currently contains 1,023 YouTube video clips and audio clips about (or related to) Adi Da and Adidam.
[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.]
W tym unikalnym dyskursie Adi Da Samraj rozważa, jak duchowa transformacja człowieka jest związana z różnymi aspektami ciała fizycznego. Odnosi się również do tego, że prawdziwy proces duchowy nie opiera się na wysiłku lub zwiększeniu ilości doświadczeń, nawet w wymiarze mistycznym. W prawdziwym procesie duchowym, doświadczenie we wszystkich jego formach (fizycznej i fenomenalnej), muszą być przekroczone.
From a question and answer session with Adi Da on October 28, 1978, in Land Bridge Pavilion at the Mountain Of Attention Sanctuary in Northern California. This is track 2 on the DVD, Surrender of self Is A Koan.
In this excerpt, "Nie ma nikogo, kto mógłby się poddać" ("There Is No One To Surrender"), Adi Da Samraj considers the spiritual transformation of a human being, and states of the body-mind. The real spiritual process is not based on effort or having more (or greater) experiences, even in the mystical dimension. In the true spiritual process, experience, in all its forms (first physical and then mystical), must be transcended through our heart-based practice of God-Communion.
Tags: DVD Polish
W tym unikalnym dyskursie Adi Da Samraj rozważa, jak duchowa transformacja człowieka jest związana z różnymi aspektami ciała fizycznego. Odnosi się również do tego, że prawdziwy proces duchowy nie opiera się na wysiłku lub zwiększeniu ilości doświadczeń, nawet w wymiarze mistycznym. W prawdziwym procesie duchowym, doświadczenie we wszystkich jego formach (fizycznej i fenomenalnej), muszą być przekroczone.
From a question and answer session with Adi Da on October 28, 1978, in Land Bridge Pavilion at the Mountain Of Attention Sanctuary in Northern California. This is track 2 on the DVD, Surrender of self Is A Koan.
In this excerpt, "Nie ma nikogo, kto mógłby się poddać" ("There Is No One To Surrender"), Adi Da Samraj considers the spiritual transformation of a human being, and states of the body-mind. The real spiritual process is not based on effort or having more (or greater) experiences, even in the mystical dimension. In the true spiritual process, experience, in all its forms (first physical and then mystical), must be transcended through our heart-based practice of God-Communion.
Tags: DVD Polish
[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.]
This video excerpt, "Das große Geheimnis" ("The Great Secret") is from the DVD, The Great Secret, which is Volume 3 of the 20th Anniversary Series.
There is a great Secret that has been known since before recorded history to those who are most serious about Spiritual life. It is the Secret of Liberation from the dead-end of seeking and a life of unhappiness. To discover this Secret is the true heart-desire of every being.
Avatar Adi Da Samraj describes the Realization of Truth and Its necessary practical foundation in these excerpts from Discourses given in 1988 at the Mountain Of Attention Sanctuary in northern California and at Adi Da Samrajashram Hermitage in Fiji.
ADI DA: Since the ancient days it has been said that if Real-God-Realization, Liberation, or Enlightenment is the purpose of your life, the best thing you can do is spend your time in the Company of a Realizer. It is by sympathetic association with the Realizer, Communion with the Realizer, that Realization is accomplished, and not by "self"-effort.
Tags: German DVD
This video excerpt, "Das große Geheimnis" ("The Great Secret") is from the DVD, The Great Secret, which is Volume 3 of the 20th Anniversary Series.
There is a great Secret that has been known since before recorded history to those who are most serious about Spiritual life. It is the Secret of Liberation from the dead-end of seeking and a life of unhappiness. To discover this Secret is the true heart-desire of every being.
Avatar Adi Da Samraj describes the Realization of Truth and Its necessary practical foundation in these excerpts from Discourses given in 1988 at the Mountain Of Attention Sanctuary in northern California and at Adi Da Samrajashram Hermitage in Fiji.
ADI DA: Since the ancient days it has been said that if Real-God-Realization, Liberation, or Enlightenment is the purpose of your life, the best thing you can do is spend your time in the Company of a Realizer. It is by sympathetic association with the Realizer, Communion with the Realizer, that Realization is accomplished, and not by "self"-effort.
Tags: German DVD
[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.]
On July 2, 1988, in Land Bridge Pavilion at The Mountain Of Attention, Adi Da gives the talk, "Contemplation, Satsang, Sadhana", which would appear in the May/June 1988 issue of Crazy Wisdom Magazine.
In this excerpt, "Dedicate la vostra vita alla Realizzazione del Divino" ("Dedicate Your Life To God-Realization"), Adi Da speaks about the necessity for "sadhana", or spiritual practice, in relationship to the God-Realized Spiritual Master.
"All there is is a mechanism to be dealt with. You're not uniquely born. It's the same mechanism as in all other cases. And, in all cases it requires a tremendous ordeal."
Beginning at 17:30 (and continuing to the end of this video), a formal Darshan occasion is shown.
Tags: Darshan Italian
On July 2, 1988, in Land Bridge Pavilion at The Mountain Of Attention, Adi Da gives the talk, "Contemplation, Satsang, Sadhana", which would appear in the May/June 1988 issue of Crazy Wisdom Magazine.
In this excerpt, "Dedicate la vostra vita alla Realizzazione del Divino" ("Dedicate Your Life To God-Realization"), Adi Da speaks about the necessity for "sadhana", or spiritual practice, in relationship to the God-Realized Spiritual Master.
"All there is is a mechanism to be dealt with. You're not uniquely born. It's the same mechanism as in all other cases. And, in all cases it requires a tremendous ordeal."
Beginning at 17:30 (and continuing to the end of this video), a formal Darshan occasion is shown.
Tags: Darshan Italian
From a question and answer session with Adi Da on October 28, 1978, in Land Bridge Pavilion at the Mountain Of Attention Sanctuary in Northern California. This is track 2 on the DVD, Surrender of self Is A Koan.
In this excerpt, Adi Da Samraj considers the spiritual transformation of a human being, and states of the body-mind. The real spiritual process is not based on effort or having more (or greater) experiences, even in the mystical dimension. In the true spiritual process, experience, in all its forms (first physical and then mystical), must be transcended through our heart-based practice of God-Communion.
Tags: DVD
In this excerpt, Adi Da Samraj considers the spiritual transformation of a human being, and states of the body-mind. The real spiritual process is not based on effort or having more (or greater) experiences, even in the mystical dimension. In the true spiritual process, experience, in all its forms (first physical and then mystical), must be transcended through our heart-based practice of God-Communion.
Tags: DVD
Slides from a Darshan occasion of Avatar Adi Da at Adi Da Samrajashram.
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.
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.
[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.
Darshan occasion of Avatar Adi Da at Adi Da Samrajashram.
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.
Tags: Polish
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.
Darshan occasion of Avatar Adi Da at Adi Da Samrajashram.
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.
Tags: Polish
The Sun of the Heart is a chanting CD made by devotee Simon Pritchard, with musical partners Rosa Guilfoyle and James Edward Clarke, and the assistance of several additional devotee musicians and singers. The eight chants on this CD were recorded, engineered and mastered by James Edward Clarke at Ty Cerdd Wales Millennium Centre – Cardiff – Wales in 2014 and 2015. The CD comes with a sixteen-page booklet of artworks and sacred text. It is available as a CD from the Dawn Horse Press.
This audio excerpt is track 6, "Da Bhagavan".
The CD is inspired by and dedicated to Ruchira Avatar Adi Da Samraj. The lyrics are all Sacred Names and Mantras given by Avatar Adi Da Samraj to His devotees for the sake of their invocation of His Divine Spiritual Presence and State.
"The Sun of the Heart is just wonderful. . . . full of the Spirit of the Happiness of God in Everyone." —Angelo Druda
"This sound is not only highly professional but also Angelic! Like too beautiful to be true. . ." —Jovana Ugolkov
Tags: music
This audio excerpt is track 6, "Da Bhagavan".
The CD is inspired by and dedicated to Ruchira Avatar Adi Da Samraj. The lyrics are all Sacred Names and Mantras given by Avatar Adi Da Samraj to His devotees for the sake of their invocation of His Divine Spiritual Presence and State.
"The Sun of the Heart is just wonderful. . . . full of the Spirit of the Happiness of God in Everyone." —Angelo Druda
"This sound is not only highly professional but also Angelic! Like too beautiful to be true. . ." —Jovana Ugolkov
Tags: music
[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.]
ADI DA: „Ludzka rozpacz i straty są dla mnie wstrząsające i straszne, to ogromny ciężar. Nieuchronnie współczuję i błogosławię ludzi w ich kłopotach. Musisz jednak zrozumieć, że taki jest charakter tego miejsca. To nie jest Utopia. To nie raj. To miejsce śmierci, zakończeń, cierpienia, ulotnych rozrywek, to zbyt mało. Ale jedynie reagować przez lata na twoje problemy i próbować z tego zbudować twoje życie to bezowocny wysiłek. Musisz wznieść się ponad reagowanie na chwile cierpienia i straty bo twoja kolej nadchodzi. Pewnego dnia to będzie twoja śmierć. Wszyscy przeminą. Wszystko przepadnie. Wszystko się straci. Wszystko się zmieni. Każda możliwa separacja nastąpi. Musisz poznać to miejsce, w którym się znalazłeś i żyć zgodnie z tą wiedzą. A nie godzić się z przyjmowanym fałszywym obrazem bytu czy świata, i próbować idealizować jakiś aspekt potencjalnego doświadczenia, które sprowadza się do uzależnień i powtórzeń tego samego. A wszystko po to, aby uniknąć wiedzy o życiu i o całym piekle, które nadciąga nad Ziemię i jest tutaj, w tych strasznych, ciemnych, czasach niewiedzy, w tych złych, morderczych czasach. Bez względu na to, co tutaj jest twórcze, szlachetne czy interesujące musisz poważnie traktować rzeczywistość warunkowej egzystencji i zrozumieć, że nie spełnisz się tutaj”.
Adi Da następnie mówi o tym, że to zrozumienie w naturalny sposób doprowadzi osobę do wyrzeczenia się poszukiwania spełnienia na tym świecie i do otwarcia się na Prawdę i Rzeczywistości, które On i Jego Nauczanie oraz inne Dary Wyzwolenia oferują.
"To miejsce to nie Utopia" ("This Place Is Not a Utopia") is an excerpt from an Avataric Discourse given by Adi Da Samraj on October 6, 2005, at the Mountain Of Attention Sanctuary.
ADI DA: "I find people's sorrows and losses to be heartbreaking and terrible and an immense burden and I am sympathetic and bless people in their trouble. However you must understand that is the nature of this place. This is not utopia, it is not paradise. It is a place of death, endings, suffering, brief amusements. It is not enough and merely to react to your difficulties for overlong and try to make an entire life out of it is fruitless. You do have to move on beyond that reaction to any moments suffering and loss. You must know the place you’re in and live in accordance with that knowledge instead of being sympathetic with some false view of the world or self or trying to idealize some aspect of potential experience, indulging in what amounts to addictions, repetitions of experiences, in order to avoid the knowledge of what is inherent in life, as well as all the hell that is coming on earth and is here. You will not be fulfilled.”
Tags: Polish
ADI DA: „Ludzka rozpacz i straty są dla mnie wstrząsające i straszne, to ogromny ciężar. Nieuchronnie współczuję i błogosławię ludzi w ich kłopotach. Musisz jednak zrozumieć, że taki jest charakter tego miejsca. To nie jest Utopia. To nie raj. To miejsce śmierci, zakończeń, cierpienia, ulotnych rozrywek, to zbyt mało. Ale jedynie reagować przez lata na twoje problemy i próbować z tego zbudować twoje życie to bezowocny wysiłek. Musisz wznieść się ponad reagowanie na chwile cierpienia i straty bo twoja kolej nadchodzi. Pewnego dnia to będzie twoja śmierć. Wszyscy przeminą. Wszystko przepadnie. Wszystko się straci. Wszystko się zmieni. Każda możliwa separacja nastąpi. Musisz poznać to miejsce, w którym się znalazłeś i żyć zgodnie z tą wiedzą. A nie godzić się z przyjmowanym fałszywym obrazem bytu czy świata, i próbować idealizować jakiś aspekt potencjalnego doświadczenia, które sprowadza się do uzależnień i powtórzeń tego samego. A wszystko po to, aby uniknąć wiedzy o życiu i o całym piekle, które nadciąga nad Ziemię i jest tutaj, w tych strasznych, ciemnych, czasach niewiedzy, w tych złych, morderczych czasach. Bez względu na to, co tutaj jest twórcze, szlachetne czy interesujące musisz poważnie traktować rzeczywistość warunkowej egzystencji i zrozumieć, że nie spełnisz się tutaj”.
Adi Da następnie mówi o tym, że to zrozumienie w naturalny sposób doprowadzi osobę do wyrzeczenia się poszukiwania spełnienia na tym świecie i do otwarcia się na Prawdę i Rzeczywistości, które On i Jego Nauczanie oraz inne Dary Wyzwolenia oferują.
"To miejsce to nie Utopia" ("This Place Is Not a Utopia") is an excerpt from an Avataric Discourse given by Adi Da Samraj on October 6, 2005, at the Mountain Of Attention Sanctuary.
ADI DA: "I find people's sorrows and losses to be heartbreaking and terrible and an immense burden and I am sympathetic and bless people in their trouble. However you must understand that is the nature of this place. This is not utopia, it is not paradise. It is a place of death, endings, suffering, brief amusements. It is not enough and merely to react to your difficulties for overlong and try to make an entire life out of it is fruitless. You do have to move on beyond that reaction to any moments suffering and loss. You must know the place you’re in and live in accordance with that knowledge instead of being sympathetic with some false view of the world or self or trying to idealize some aspect of potential experience, indulging in what amounts to addictions, repetitions of experiences, in order to avoid the knowledge of what is inherent in life, as well as all the hell that is coming on earth and is here. You will not be fulfilled.”
Tags: Polish
[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.]
Come spiega Adi Da, la pratica spirituale diventa possibile quando la dipendenza e le limitazioni relative alla vita ordinaria sono del tutto chiare e comprese.
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.
The full talk is available on the CD, The Grace of Suffering, and on DVD as Volume 2 of the 25th Anniversary DVD Series.
Tags: Italian CD DVD
Come spiega Adi Da, la pratica spirituale diventa possibile quando la dipendenza e le limitazioni relative alla vita ordinaria sono del tutto chiare e comprese.
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.
The full talk is available on the CD, The Grace of Suffering, and on DVD as Volume 2 of the 25th Anniversary DVD Series.
Tags: Italian CD DVD
[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.]
W tym dyskursie z 2005 roku Adi Da Samraj mówi o tym, że Urzeczywistnienia nie można osiągnąć poprzez naukę lub konwencjonalną religię.
"W poszukiwaniu wiarygodnego wszechświata" ("You Do Not See the Room As It Is") is a video excerpt from an Avataric Discourse given by Adi Da at Adi Da Samrajashram, on January 21, 2005. The Avataric Discourse is available on the DVD, Beyond Sex, Science, and self.
Tags: Polish DVD Avataric Discourse
W tym dyskursie z 2005 roku Adi Da Samraj mówi o tym, że Urzeczywistnienia nie można osiągnąć poprzez naukę lub konwencjonalną religię.
"W poszukiwaniu wiarygodnego wszechświata" ("You Do Not See the Room As It Is") is a video excerpt from an Avataric Discourse given by Adi Da at Adi Da Samrajashram, on January 21, 2005. The Avataric Discourse is available on the DVD, Beyond Sex, Science, and self.
Tags: Polish DVD Avataric Discourse
[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 clip, "Nähere Dich Mir Von Deinem Herzen" ("Approach Me From Your Heart"), Adi Da speaks to devotees in the Manner Of Flowers (at the Mountain Of Attention), during the "Love of the God-Man" Celebration on March 8, 1984. Adi Da talks about praise speech, ecstasy, and Satsang.
The full talk can can be found on the DVD, Approach Me From the Heart.
Some of the questions Adi Da addresses in the full talk are: What is a Divine experience? Who is God that God could be identified over against anything whatsoever? Who is a Spiritual Master if He can find Himself apart from God, such that He could say: “This piece is Me and this piece is God”? How could such distinctions continue in the consciousness of one who has Realized the Divine?
Tags: German DVD
In this clip, "Nähere Dich Mir Von Deinem Herzen" ("Approach Me From Your Heart"), Adi Da speaks to devotees in the Manner Of Flowers (at the Mountain Of Attention), during the "Love of the God-Man" Celebration on March 8, 1984. Adi Da talks about praise speech, ecstasy, and Satsang.
The full talk can can be found on the DVD, Approach Me From the Heart.
Some of the questions Adi Da addresses in the full talk are: What is a Divine experience? Who is God that God could be identified over against anything whatsoever? Who is a Spiritual Master if He can find Himself apart from God, such that He could say: “This piece is Me and this piece is God”? How could such distinctions continue in the consciousness of one who has Realized the Divine?
Tags: German DVD
This audio excerpt is from a talk given by Adi Da on April 16, 1995, in Hymns To Me, at Adi Da Samrajashram.
Adi Da describes how the preparatory stages of practice of the Reality-Way of Adidam are associated with attention, and how the attachment to attention and all its objects prevents the Realization of Reality As It Is. He goes on to describe the unique advantage that His bodily Incarnation provides in the process of such Realization, for all time, and how the relationship to Him occurs — directly and personally — beyond the life of His human Form.
Tags: CD
Adi Da describes how the preparatory stages of practice of the Reality-Way of Adidam are associated with attention, and how the attachment to attention and all its objects prevents the Realization of Reality As It Is. He goes on to describe the unique advantage that His bodily Incarnation provides in the process of such Realization, for all time, and how the relationship to Him occurs — directly and personally — beyond the life of His human Form.
Tags: CD
In this talk excerpt, Avatar Adi Da speaks about how one must understand the tendency to presume oneself to be a victim, and must transcend all limitation in the process of Real-God-Realization.
ADI DA: You can suffer, or you can love. You can complain, or you can surrender. You can abuse, or you can bless. It is really just that simple. True maturity, God-Realizing maturity, manifests great compassion, great love, great help, endures greatly.
Tags: CD
ADI DA: You can suffer, or you can love. You can complain, or you can surrender. You can abuse, or you can bless. It is really just that simple. True maturity, God-Realizing maturity, manifests great compassion, great love, great help, endures greatly.
Tags: CD
In this excerpt, Adi Da compares the thirsting heart of the devotee truly moved to God-Realization to a cat in heat.
This excerpt is track 6 of the CD, The Impulse to God-Realization, a collection of talks focusing on Adi Da's clarifying Wisdom on the Impulse to Realize God that is inherent in all beings, and His Divine Offering and Instruction on the Ultimate Means to cultivate this heart-Impulse, thereby allowing it to become the guiding force of one's entire life.
The album is available through iTunes and The Dawn Horse Press.
Note: Due to distribution policies set by CDBaby (and beyond the control of this website and Adidam), this video may not be playable in every country. However, sometimes, even when you can't play it on this page, you may be able to play it on YouTube: click here.
Tags: CD
This excerpt is track 6 of the CD, The Impulse to God-Realization, a collection of talks focusing on Adi Da's clarifying Wisdom on the Impulse to Realize God that is inherent in all beings, and His Divine Offering and Instruction on the Ultimate Means to cultivate this heart-Impulse, thereby allowing it to become the guiding force of one's entire life.
The album is available through iTunes and The Dawn Horse Press.
Note: Due to distribution policies set by CDBaby (and beyond the control of this website and Adidam), this video may not be playable in every country. However, sometimes, even when you can't play it on this page, you may be able to play it on YouTube: click here.
Tags: CD
ADI DA: "So what is the struggle, then, that has been going on in your consideration all these years? It's really a struggle between your acknowledgement of the impulse to transcend yourself, and Realize that which can be Realized only in that case. . . your struggle between that motivation, and your rather standard and continuous and obsessive orientation to fulfill yourself."
This excerpt is track 5 of the CD, The Impulse to God-Realization, a collection of talks focusing on Adi Da's clarifying Wisdom on the Impulse to Realize God that is inherent in all beings, and His Divine Offering and Instruction on the Ultimate Means to cultivate this heart-Impulse, thereby allowing it to become the guiding force of one's entire life.
Tags: CD
This excerpt is track 5 of the CD, The Impulse to God-Realization, a collection of talks focusing on Adi Da's clarifying Wisdom on the Impulse to Realize God that is inherent in all beings, and His Divine Offering and Instruction on the Ultimate Means to cultivate this heart-Impulse, thereby allowing it to become the guiding force of one's entire life.
Tags: CD
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