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An excerpt from Track 5 ("A Basic Education In The Great Tradition") of the CD, Human History Is One Great Tradition, an Avataric Discourse given by Avatar Adi Da August 19, 2004.

In response to a devotee's question about Zen Buddhism and Spiritual Transmission, Avatar Adi Da discusses how the various schools of religious and Spiritual expression fit within one "Great Tradition".

Adi Da Samraj discusses how the various manifestations of Buddhism fit within the Great Tradition of human religion and Spirituality. Avatar Adi Da's Schema of the seven stages of life provides a tool for understanding all traditions based on the actual three-part structure of the human mechanism — the gross (or "outer" physical) dimension, the subtle (or "inner") energetic-emotional-mental) dimension, and the causal (or "root") dimension (which is the presumption of existence as a separate "I").

Avatar Adi Da also describes the qualities of real Spiritual Transmission in various traditions, and closes with a discussion of belief-based myths and how “religious provincialism” is transcended through the guidance offered in His Basket of Tolerance.

Tags: CD   Avataric Discourse  

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.

Tags: CD  

[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.

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.

Tags: Finnish  

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.

[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  

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.

Tags: CD   DVD  

A video of the talk, "Where is Heaven?", by devotee, professor, and Zen Abbot Michael LaTorra - one of 14 talks by speakers of different religious faiths at the Religion and Transhumanism Conference in Oakland, California, on May 10, 2014. This conference was co-sponsored by the Brighter Brains Institute and the Institute for Ethics and Emerging Technologies, and videoed by the Mormon Transhumanist Association.

Excerpt from the 2 CD set, The Way That Begins With Realization.

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.

Tags: CD   Avataric Discourse   seventh stage  

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.

Tags: Avataric Discourse   stages of life   sixth stage traditions   seventh stage traditions   Nirvikalpa Samadhi  

This video is part four of Beezone's educational video series on the concept of 'attention' in the teachings of Adi Da Samraj.

Beezone editor Ed Reither talks with teacher Frank Marrero.

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.

Tags: stages of life   seventh stage   seven stages  

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.

Tags: stages of life   seventh stage   seven stages  

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.

Tags: stages of life   seventh stage   seven stages  

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.

Tags: sixth stage   stages of life   seven stages   sixth stage traditions  

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.

Tags: sixth stage   stages of life   seven stages   sixth stage traditions