Strata i rozpacz poster: Adi Da Video Polska length: 15:14 date added: September 9, 2019 event date: October 3, 2004 language: Polish views: 1186; views this month: 42; views this week: 22
[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 Samraj w rozmowie z uczniem którego wnuk umarł z ogromnym współczuciem prezentuje radykalną prawdą o ludzkiej stracie i rozpaczy.
In "Strata i rozpacz" ("Loss and Despair"), Adi Da Samraj talks about the pain of loss, and about liberation. This is in response to a devotee's question about the Devotional Prayer Of Changes and the death of the devotee's grandchild.
[Contains German subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
In this video excerpt, "Die Freiheit von allem Verlust" ("Human Loss and Grief"), Adi Da Samraj talks about the pain of loss, and about liberation. This is in response to a devotee's question about the Devotional Prayer Of Changes and the death of the devotee's grandchild.
This video excerpt is from the DVD, Easy Death. Subtitles in English, French, Italian, German, Dutch, Polish, Czech, and Hebrew.
[Contains Czech subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
Adi Da Samraj talks about the pain of loss, and about liberation. This is in response to a devotee's question about the Devotional Prayer Of Changes and the death of the devotee's grandchild.
[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.]
Adi Da vastaa myötätuntoisesti radikaalista näkökulmastaan omistautujalle, jonka lapsenlapsi on kuollut.
In this video excerpt, "Die Freiheit von allem Verlust" ("The Liberation From All Loss"), Adi Da Samraj talks about the pain of loss, and about liberation. This is His compassionate response to a devotee's question about the Devotional Prayer Of Changes and the death of the devotee's grandchild.
This video excerpt is from the DVD, Easy Death. Subtitles in English, French, Italian, German, Dutch, Polish, Czech, and Hebrew.
poster: CDBaby length: 15:02 date added: April 4, 2024 event date: 2004 language: English views: 81; views this month: 55; views this week: 20
Adi Da Samraj talks about the pain of loss, and about liberation. This is in response to a devotee's question about the Devotional Prayer Of Changes and the death of the devotee's grandchild.
[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.]
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.
poster: AdidamPodcasts length: 20:50 date added: October 5, 2010 event date: 1976 language: English listens: 9343; listens this month: 50; listens this week: 16
Adi Da Samraj communicates his "Bright" Realization and the purpose of His liberating work through poems He wrote between 1971 and 1976, published in the book, Crazy Da Must Sing.
On August 12, 1982 (two weeks after writing the last poem), Adi Da read aloud the collected poems from Crazy Da Must Sing to a group of His devotees in a single session. His recitations of some of those poems are included in this podcast. A recording of the entire occasion (with His reading of all the poems) is available on this CD from the Dawn Horse Press.
Guru as Prophet poster: belleislesound length: 58:23 date added: February 8, 2020 event date: December 23, 1973 language: English views: 1616; views this month: 75; views this week: 40
A talk by Avatar Adi Da titled "Guru as Prophet", given on December 23, 1973. The full talk is available on the double CD, Money, Food, and Sex / Guru as Prophet. A written version of this talk is available in the book, My "Bright" Word.
In this talk, Adi Da distinguishes between the Spiritual function and the "prophet" function of the True Guru. As prophet, the Guru offends, criticizes, and undermines the usual ego-based life by confounding the search and the need for consolation and fascination. This process works to bring about a crisis of understanding in anyone not yet involved in the real Spiritual process.
Adi Da explains that teachings about ordinary life or even about Spiritual life tend to console the seeker in some way, exploiting the search for self-fulfillment. But contact with the True Guru frustrates the seeker instead, and draws the individual into the feeling of dilemma that is at the root of his or her search. This serves the crisis that must precede the real Spiritual process whereby the True Guru's Spiritual Function may be discovered.
Later in the Discourse, Avatar Adi Da returns to the primary theme of the Guru-devotee relationship. When the ego-frustrating process is engaged as Satsang, or relationship to the Guru, then present Realization of the Divine can be Awakened by Grace, and the real Spiritual process can begin.
ADI DA: To the extent that I appear in public at all—for example, by writing books, or even simply by the existence of the gathering of My devotees in this world—My visible Role can only be that of Prophet. I do not serve people's random needs to be fulfilled, to be consoled, to be fascinated. Every individual who is moved to Realize Real God, Truth, and Reality in My Avataric Divine Company must approach Me as My formally practicing devotee—and, in every such case, the usual egoic process will (and must) be Offended, Criticized, and Undermined by Me.
As the Avataric Incarnation of the Very Divine Person, I must be Paradoxical, I must be Free—in order to Serve the Divine Liberation of My devotees. The qualities of My Avataric Divine Activity cannot be predetermined. I do not consistently assume the qualities of any particular archetype—the holy man, the Yogi, the Sage. I must be Free to Appear as I will. I am always Acting to Undo the egoic life of My devotees—even if only by Merely Being Who I Am.
Love Is How I Got To Here poster: Chandirah length: 02:53 date added: February 1, 2009 language: English views: 4259; views this month: 33; views this week: 20
Adi Da talks about what there is to Realize, in the enlightenment process, freedom, love-bliss, the Divine Self condition. Apologies for the less than perfect sound quality.
The Way Beyond Ego poster: DawnHorsePress length: 08:50 date added: November 7, 2010 language: English listens: 6010; listens this month: 39; listens this week: 24
A summary communication of the practice and Grace essential to the real process of Divine Liberation—given in October 2004 and April 2005.
In the Discourses selected for these CDs, Avatar Adi Da leads His listeners through the maze of egoic misinterpretation of real Spiritual practice by articulating and debunking the errors that occur when such practice is engaged from the point of view of egoity (or presumed separateness). Avatar Adi Da clarifies, again and again, that the Way He Offers is not a Way of thought or philosophy, effort or escape, experiences or techniques—rather, Adidam is based solely on the inherent heart-attraction to That Which Is Beyond all conditional states, That Which Is Always Already the Case, That Which Is Perfect Divine Love-Bliss, and Which is Appearing in and as His human Form. In summary, in these Talks, Avatar Adi Da elucidates the essence, and the necessary foundation principles, of the devotional and Spiritual Way of Adidam.
Video created by Eo Anderson, developer of the Facebook page, The Spiralled Light of Kali Yuga. All art is from "The Spiralled Light of Kali Yuga", inspired by the life and Wisdom-Teachings of Avatar Adi Da Samraj.
poster: AdidamPodcasts length: 19:02 date added: March 17, 2012 language: English listens: 5440; listens this month: 24; listens this week: 11
This podcast is drawn from two talks.
In the first excerpt (from the talk, What Is Your Intention?), Adi Da speaks of the indispensable need for a true and fully accomplished Spiritual Realizer if anyone hopes to discover the ultimate nature of Reality and Truth.
In the second excerpt (at 8:40), Adi Da explains the true way of recognizing Him, the Spiritual Master, and how it is that felt recognition that ultimately becomes the Way of Perfect Liberation.
[Contains Spanish subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
Tras haber ido a Adi Da en Febrero de 1972, antes de la inauguration del primer ashram de Adi Da, y participar como devoto a lo largo de los ańos de Su Enseńanza Formal y el Trabajo de Bendición, el seńor Sheinfeld fue testigo de toda la vida de Enseńanza, Instrucción y Bendición Espiritual de Adi Da Samraj. Las historias de Gerald dan una visión única de la relación Gurú / devoto, llena de la Sabiduría transformadora de Adi Da y Su humor penetrante del corazón.
Gerald Sheinfeld, a devotee of Avatar Adi Da since the early 1970's, tells a wonderful story about how he found his Guru, Adi Da Samraj and his immediate recognition of Adi Da's unique state of Freedom, Happiness, and Liberation. Gerald speaks about how that recognition of Adi Da has the capacity to awaken others to that state of Prior Unity.
[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.]
Gerald Sheinfeld, un devoto di Avatar Adi Da sin dai primi anni 70, ci racconta la magnifica storia dell'incontro col suo Maestro, Adi Da Samraj, e del suo immediato riconoscere in Adi Da la singolaritŕ del Suo stato di Felicitŕ e Liberazione. Gerald parla anche del modo in cui il riconoscere Adi Da risvegli implicitamente il nostro stesso stato di Unitŕ-a-priori.
Gerald Sheinfeld, a devotee of Avatar Adi Da since the early 1970's, tells a wonderful story about how he found his Guru, Adi Da Samraj and his immediate recognition of Adi Da's unique state of Freedom, Happiness, and Liberation. Gerald speaks about how that recognition of Adi Da has the capacity to awaken others to that state of Prior Unity.
[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.
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