This is track #3, "The New Doctrine of Materialism",from the CD, Participate In The Invisible Dimension of Reality, available from the Dawn Horse Press. This talk was given by Avatar Adi Da on February 27, 1988.
Using the Shamanistic traditions of North America to illustrate right relationship to the invisible, energy realms of existence, Avatar Adi Da urgently calls everyone to overcome the addiction to the false doctrine of materialism. Free and full participation in the energy dimension of existence, Avatar Adi Da says, provides the necessary foundation for restoring balance to the Earth-world, and for ecstatic embrace of the Reality-Realizing Process in His Divine Company.
ADI DA: Aren’t you still . . . limited by this materialistic “point of view”, such that you do not yet feel free to accept the Reality of the Very Divine (and the spirit-“world” itself) in all of Its dimensions? . . . You have to break the spell of the doctrines of your own time that limit your consciousness to the material domain. . . . You have to Wake Up.
During the period when this Discourse was given, Avatar Adi Da regularly responded to devotees’ presentations on specific titles from The Basket of Tolerance—the comprehensive bibliography developed by Avatar Adi Da that covers all significant aspects of the collective wisdom of humankind. The Basket of Tolerance is not only a tool for understanding the collective tradition of humankind as a single “Great Tradition”, but also for understanding the unique nature of Avatar Adi Da’s Offering—which demonstrates continuity with the Great Tradition, and simultaneously perfectly transcends and completes it.
Avatar Adi Da organized the titles on The Basket of Tolerance according to His “mapping” of the seven stages of life—which are related to the gross (physical), subtle (energic), and causal (“root”) dimensions of the human structure. This Discourse includes Avatar Adi Da’s response to the book Black Elk Speaks (by John Neihardt), representing a significant individual from the North American Shamanistic traditions. This book appears on the “fifth stage list” of The Basket of Tolerance, which includes materials associated with the view of the subtle dimension of existence. Avatar Adi Da also references Leo Tolstoy’s The Kingdom of God Is Within You—a title from the “social Wisdom” section of The Basket of Tolerance—representing an expression of physically-oriented social idealism of the first three stages of life.
A shorter form of this Discourse was published on cassette tape in 1988. With this audio publication, the extended form is available for the first time. This recording has been digitally remastered. It is an archival recording with some quality variations.
[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.
Freedom Is The Only Law poster: AdiDaVideos length: 04:13 date added: January 17, 2020 language: English views: 1165; views this month: 7; views this week: 2
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.
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.
poster: CDBaby length: 05:28 date added: January 1, 2019 event date: July 1988 language: English views: 2323; views this month: 12; views this week: 3
In July 1988, during several talks at the Mountain Of Attention Sanctuary in northern California, Avatar Adi Da Samraj described the first six stages of life (based upon His own seven-stage schema), and the unique and Graceful process of real Spiritual Transmission. This audio excerpt is from one such occasion.
Where is Heaven? poster: Mormon Transhumanist Association speaker: Mike LaTorra length: 41:02 date added: July 4, 2014 event date: May 10, 2014 language: English views: 7221; views this month: 53; views this week: 17
Transhumanism is a movement whose goal is to fundamentally transform the human condition by developing and making widely available technologies to greatly enhance human intellectual, physical, and psychological capacities and overcome present liabilities, including brief lifespan and limits on intelligence (e.g., through integration with artificial intelligence aids or networks).
What transhumanism and religion share is the question: what is the greatest potential (or destiny) for human beings, and how can it be realized (technologically, spiritually, etc.)?
"Heaven" is a popular subject these days - The Five People You Meet in Heaven, Heaven is for Real, and Proof of Heaven: A Neurosurgeon's Journey into the Afterlife are all huge, recent bestsellers. Because "heaven" is used in many familiar religions to signify the ultimate human destiny, Mike uses it as his jumping off point for this talk (which introduces the Buddhist view and the Adidam view). He distinguishes different kinds of "heavens", introducing Adi Da's "seven stages of life" framework, the Cosmic Mandala (as a "map" that helps answer the talk's title question), and other esoteric concepts helpful in understanding our ultimate potential. He draws on stories about visiting other realms, from devotees Anne Rogers and Connie Mantas and from Adi Da Himself.
[For a related exploration of these themes of human potential, technology, and spirituality, read our article, We Are Consciousness Itself.]
What makes Avatar Adi Da’s seventh stage Revelation utterly unique? To find out, listen to this CD set and learn about Adi Da’s singular seventh stage Way as He describes It directly and in the context of other genuine esoteric traditions. These Discourse excerpts are an incredible resource for understanding Adi Da’s seventh stage Way with the guidance of His “map” of the six stages of life, which correlates to the structures of the human being.
Disc 1 is a collection of Discourse excerpts in which Adi Da clarifies His seventh stage Way by distinguishing it from other esoteric traditions.
Disc 2 is a single Discourse in which Adi Da describes the signs and requirements of His seventh stage Way.
Adi Da Samraj describing his Realization of Nirvikalpa Samadhi at Swami Muktananda's ashram in India in 1968 and how it differed from His Seventh Stage Realization in the Vedanta Temple in 1970.
special terminology: siddhi; all-and-All
This clip is excerpted from a longer clip which can be found here.
The Streams of Buddhism poster: frank marrero length: 27:28 date added: August 2, 2012 language: English views: 3205; views this month: 2; views this week: 1
A devotee asks Adi Da a question about the various forms of Realization in the Zen tradition. Adi Da replies by giving an elaborate description of the understandings within the Zen and other sixth stage traditions, relative to His schema of the seven stages of life.
poster: TheBeezone speakers: Ed Reither, Frank Marrero length: 18:18 date added: March 1, 2012 language: English views: 4730; views this month: 11; views this week: 4
This video is part four of Beezone's educational video series on the concept of 'attention' in the teachings of Adi Da Samraj.
poster: TheBeezone speakers: Ed Reither, Frank Marrero length: 10:12 date added: December 24, 2011 language: English views: 3925; views this month: 6; views this week: 3
Beezone editor and teacher Ed Reither interviews devotee and teacher Frank Marrero about the seventh stage of life, as taught by Adi Da Samraj.
This video is part of a more comprehensive video webinar on the seven stages of life. An introduction and index to all the videos in the webinar can be found here.
An overall description of the seven stages of life as presented in this webinar can be found here.
poster: TheBeezone speakers: Ed Reither, Frank Marrero length: 16:20 date added: December 24, 2011 language: English views: 3849; views this month: 7; views this week: 1
Beezone editor and teacher Ed Reither interviews devotee and teacher Frank Marrero about the seventh stage of life, as taught by Adi Da Samraj.
This video is part of a more comprehensive video webinar on the seven stages of life. An introduction and index to all the videos in the webinar can be found here.
An overall description of the seven stages of life as presented in this webinar can be found here.
poster: TheBeezone speakers: Ed Reither, Frank Marrero length: 07:07 date added: December 23, 2011 event date: December 2011 language: English views: 4529; views this month: 11; views this week: 3
Beezone editor and teacher Ed Reither interviews devotee and teacher Frank Marrero about the seventh stage of life, as taught by Adi Da Samraj.
This video is part of a more comprehensive video webinar on the seven stages of life. An introduction and index to all the videos in the webinar can be found here.
An overall description of the seven stages of life as presented in this webinar can be found here.
Beezone editor and teacher Ed Reither interviews devotee and teacher Frank Marrero about the fifth stage of life, as taught by Adi Da Samraj.
This video is part of a more comprehensive video webinar on the seven stages of life. An introduction and index to all the videos in the webinar can be found here.
An overall description of the seven stages of life as presented in this webinar can be found here.
poster: TheBeezone speakers: Ed Reither, Frank Marrero length: 14:02 date added: July 21, 2011 language: English views: 4863; views this month: 8; views this week: 4
Beezone editor and teacher Ed Reither interviews devotee and teacher Frank Marrero about the fifth stage of life, as taught by Adi Da Samraj.
This video is part of a more comprehensive video webinar on the seven stages of life. An introduction and index to all the videos in the webinar can be found here.
An overall description of the seven stages of life as presented in this webinar can be found here.
Our multimedia library currently contains 1205
YouTube video clips and audio clips about (or related to) Adi Da and Adidam.[1]
Enjoy! indicates
a video, and
an audio. Special categories of interest include:
Thanks to the many videographers who took the footage, to the many editors who
created these videos and audios, and to the 132
people and organizations who posted these videos and audios on YouTube and other places on the
Web. Special thanks to Lynne
Thompson, who did a lot of the data entry for our audio/video database.
, 
, and 
are all huge, recent bestsellers. Because "heaven" is used in many familiar religions to signify the ultimate human destiny, Mike uses it as his jumping off point for this talk (which introduces the Buddhist view and the Adidam view). He distinguishes different kinds of "heavens", introducing Adi Da's "
