This CD contains a selection of Discourses from 1974 to 1997, which cover a broad spectrum of Avatar Adi Da’s Instruction. They provide a basic introduction to His Wisdom-Teaching and include Adi Da addressing principle matters of Spiritual life.
These Talks encompass the relationship to the Spiritual Master, the principle of Attraction, what occurs in the death process, the fundamental error at the root of all seeking, the limits of conventional religion and scientific materialism, and more. on the CD, Awaken To Brightness.
This CD contains a selection of Discourses from 1974 to 1997, which cover a broad spectrum of Avatar Adi Da’s Instruction. They provide a basic introduction to His Wisdom-Teaching and include Adi Da addressing principle matters of Spiritual life.
These Talks encompass the relationship to the Spiritual Master, the principle of Attraction, what occurs in the death process, the fundamental error at the root of all seeking, the limits of conventional religion and scientific materialism, and more.
This CD contains a selection of Discourses from 1974 to 1997, which cover a broad spectrum of Avatar Adi Da’s Instruction. They provide a basic introduction to His Wisdom-Teaching and include Adi Da addressing principle matters of Spiritual life.
These Talks encompass the relationship to the Spiritual Master, the principle of Attraction, what occurs in the death process, the fundamental error at the root of all seeking, the limits of conventional religion and scientific materialism, and more.
This CD contains a selection of Discourses from 1974 to 1997, which cover a broad spectrum of Avatar Adi Da’s Instruction. They provide a basic introduction to His Wisdom-Teaching and include Adi Da addressing principle matters of Spiritual life.
These Talks encompass the relationship to the Spiritual Master, the principle of Attraction, what occurs in the death process, the fundamental error at the root of all seeking, the limits of conventional religion and scientific materialism, and more.
This CD contains a selection of Discourses from 1974 to 1997, which cover a broad spectrum of Avatar Adi Da’s Instruction. They provide a basic introduction to His Wisdom-Teaching and include Adi Da addressing principle matters of Spiritual life.
These Talks encompass the relationship to the Spiritual Master, the principle of Attraction, what occurs in the death process, the fundamental error at the root of all seeking, the limits of conventional religion and scientific materialism, and more.
The Five Reality-Teachings poster: AdiDaUpClose length: 03:30 date added: September 3, 2023 language: English views: 769; views this month: 68; views this week: 32
As part of His recitation of The Happenine Book in April, 2006, at Adi Da Samrajashram, Adi Da recites "The Five Reality-Teachings". A chanted version is available here.
THE FIVE REALITY-TEACHINGS
Notice this:
1. You are not the one who wakes, or dreams, or sleeps.
2. You Are the actionless and formless Mere Witness of the three common states — of waking, dreaming and sleeping — and of all the apparent contents and “experiences” associated with the three common states, of waking, and of dreaming, and of sleeping.
3. You are not the body, or the doer of action, or the doer of even any of the body’s actions or functions.
4. You are not the mind, or the thinker, or the doer of even any of the actions or functions of mind or of body-mind.
5. No matter what arises — whether as or in the state of waking, or of dreaming, or of sleeping — you Are the actionless, and formless, and thought-free Mere Witness of attention itself, and of every apparent “object” of attention, and of any and every state of “experience”, and of the entirety of whatever and all that arises.
Always intensively “consider” these Five Reality-Teachings.
Always intensively observe and notice every moment of your “experience” — whether waking, dreaming, or sleeping — and, thus and thereby, “consider” and test and directly prove these Five Reality-Teachings in the moment-to-moment of your every kind and state of “experience”.
What is Fear of Death? poster: AdiDaVideos length: 14:09 date added: September 14, 2022 event date: September 18, 2004 language: English views: 428; views this month: 10; views this week: 7
In this excerpt from an Avataric Discourse given on September 18, 2004, at Adi Da Samrajashram, Adi Da points out that all fear is fear of death or extinction. This fear is like a constant background noise, from which we constantly try to distract ourselves with the games of life. Adi Da describes the choice we face: to live in fear, the "native mood of the ego" — or to realize the profundity of the “inherently fearless condition”.
Devotee Jane Yang translated Adi Da's The Five Reality-Teachings into Mandarin. Here is her 2008 recitation of that translation.
Consideration of "The Five Reality-Teachings" is one of the core practices of The Transcendental Spiritual Way of Adidam. "The Five Reality-Teachings" are part of "The Teaching Manual of Perfect Summaries", in Part 11 of The Aletheon. They also are featured in the book, Notice This.
THE FIVE REALITY-TEACHINGS Avatar Adi Da Samraj
Notice this:
1. You are not the one who wakes, or dreams, or sleeps.
2. You Are the actionless and formless Mere Witness of the three common states — of waking, dreaming, and sleeping — and of all the apparent contents and "experiences" associated with the three common states, of waking, and of dreaming, and of sleeping.
3. You are not the body, or the doer of action, or the doer of even any of the body's actions or functions.
4. You are not the mind, or the thinker, or the doer of even any of the actions or functions of mind or of body-mind.
5. No matter what arises — whether as or in the state of waking, or of dreaming, or of sleeping — you Are the actionless, and formless, and thought-free Mere Witness of attention itself, and of every apparent "object" of attention, and of any and every state of "experience", and of the entirety of whatever and all that arises.
Always intensively "consider" these Five Reality-Teachings.
Always intensively observe and notice every moment of your "experience" — whether waking, dreaming, or sleeping — and, thus and thereby, "consider" and test and directly prove these Five Reality-Teachings in the moment-to-moment of your every kind and state of "experience".
[Contains Spanish subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
This video clip, "La Funcion de la Literatura Espiritual de Adi Da Samraj" ("The Function of the Spiritual Literature of Adi Da Samraj") includes:
Commentary from Jonathan Condit (at 0:00) — Jonathan Condit was Adi Da's senior editorial assistant, and is Senior Editor for the Adidam Editorial Department. Jonathan talks about "The Function of the Spiritual Literature of Adi Da Samraj", and how Adi Da's Teaching works as Transmission of His Transcendental Spiritual State, and serves the Spiritual Realization of the reader.
Excerpt from an Avataric Discourse by Adi Da (at 5:35) — The Discourse is "My Teaching is a Direct Transmission of Me", from October 28, 2005. Adi Da talks about how His Teaching Word is a form of Spiritual Transmission, that enables Divine Communion with Him (if the devotee is in the right devotional disposition), in the same way that a Murti photograph does, or any of the other forms of Agency that Adi Da has created for this purpose.
Commentary from Megan Anderson (at 12:44) — Megan Anderson is an editor in the Adidam Editorial Department. Megan talks about Adi Da's great, final masterpiece, The Aletheon as the purest communication and Transmission of Adi Da Himself (among all His many, extraordinary books), and describes receiving the Revelation of Adi Da as she was proofreading The Aletheon before its publication.
Adi Da: "My Reality-Teaching is unparalleled Spiritual Transmission, occurring under the most extraordinary circumstances. It is not the product of an ordinary mind or a kind of scholarly commentary. It is a direct expression of Spiritual Transformation, of Spiritual Power, of Transcendental, Inherently Spiritual, and (necessarily) Divine Being, Consciousness, and Love-Bliss. It does not arise in Me or through Me in any ordinary fashion. It is an utterly spontaneous and Transcendental Spiritual Event."
Je mravenec ego? poster: Adi Da Videa, čeština length: 18:44 date added: March 16, 2022 event date: October 20, 2004 language: Czech views: 836; views this month: 40; views this week: 30
[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.]
"Je mravenec ego?" ("Is an ant an ego?") is a video excerpt from a humorous and profoundly insightful Avataric Discourse (given by Adi Da on October 20, 2004 at Adi Da Samrajashram), Adi Da considers the difference between self-consciousness and egoity, referring to both humans and non-humans (including dogs, ants, and trees).
ADI DA: [Laughs] You generally attribute egoity to human beings, but you wonder about everything else. For instance, what about not something relatively inert like a rug or even just standing there and not seeming to be particularly responsive, like a tree. But what about a dog? Is a dog, do you think dogs are egos when you see them, just as readily as you think of human beings as egos? But, why do you draw the line? I mean how far does it go? Where do you stop thinking of living entities, at least, as egos? Do you just presume everything bigger than a cricket is an ego? Or is everything that moves in your, from your perspective experientially or in your natural presumptions, how far do, does the fact of egoity extend in your presumption.
Well, is an ant an ego in your presumption?
The word “ego” is actually a Greek word which means “I”. I consider it with you and talk about it in terms of self-contraction and so forth, but, so that’s the elaboration on its meaning, but the word simply means “I” which means the reference, self-reference, the reflexive, reflexive pronoun as it’s called of self-reference. So, does an ant feel self-referential?
You observe them protecting themselves and struggling with others. Couldn’t do so without some kind of self-consciousness, could it? So, you naturally presume that even something like an ant is, is a self, an ego, self-aware. Does something have to move from its spatial location? Does it have to be able to take a walk or, such as an ant or a human being, or can a tree? Does a tree have self-consciousness, exhibit self-consciousness. . .
What about trees? They are entities with apparent self-consciousness of a kind. They are in that sense, egos. But are they egoic? Are they functioning egoically? Are they feeling that they are in bondage and moved to seek as human beings are and as you feel in your own case, you see? Trees don’t seem to behave, generally speaking, in quite that way. They are self-conscious as organisms, but they don’t seem to be particularly disturbed about being trees. They seem more characterized by some kind of contemplation in which they don’t feel disturbed.
But if you observe non-humans, virtually all of them show signs of setting themselves apart and entering into a contemplative state that resembles some kind of a samadhi or meditative condition.
Why do you think human beings are disturbed? You see, why is human egoity what it is? If you observe how it appears in evidence in non-humans, suggests that human beings are the way they are because they’re confined, and not just confined by walls and bars. Some people are, and they get very disturbed there, and walk back and forth or get catatonic.
Your bondage is your own activity, and it also extends from conditions. Conditions can reinforce or seem to justify self-contraction. But still what you’re suffering is self-contraction itself.
So, human beings are actually confined, and they are self-confined, and otherwise, also, living in various modes and degrees of confinement by conditions of life and in fact, human beings feel confined by bodily existence, because however healthy you may be at the moment, you know you’re going to die, and are potentially, potentially, you could suffer any number of great happenings. And you anticipate that inevitably, you will, sooner or later, experience some fundamental difficulties that you would prefer not to have to endure, including disease and death.
Well, everything that’s physically living is going to die. The trouble, the difference is does it drive you crazy, make you seek, or are you at ease, because you haven’t lost touch with what transcends that possibility?
[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 huomioi, että jokainen meistä kuuluu ihmislajiin, emmekä ole erillä toisistamme.
"Ihmiskunnan Yhtenäisyys" ("The Unity of Humankind") is an excerpt from the Avataric Discourse of August 22, 2004.
Adi Da describes how humankind is a single family, a single species in "diaspora" — dispersed across the earth as the result of migrations from a single point of origin (in Africa) thousands of years ago. Making much of superficial differences due to race, nation, religion, language, tribe, political system, etc. obscures this more fundamental, deeper reality of the unity of humankind. For the sake of everyone's survival, humankind must begin to live on the basis of its unity, and establish a global cooperative order that includes and serves everyone.
[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 Samrajille omistautuneet keskittyvät ja juhlivat Hänen kirjoitetun ja puhutun Sanansa Mahtavaa Lahjaa maaliskuun aikana Adidamin pyhässä kulttuurissa. Suosittelemme tätä videota tapana osallistua tämän juhlan merkitykseen. Siinä on kolme osaa: ensin, vanhempi toimittaja Jonathan Condit antaa yleiskatsauksen Avatar Adi Dan kirjallisuuden tarkoituksesta; seuraavaksi Avatar Adi Da Itse puhuu tavasta, miten Hänen Sanansa voi vastaanottaa Hänen elävän Hengellisen Säteilyn Levityksenä; ja lopulta Dawn Horse Pressin päätoimittaja Megan Anderson kertoo omasta paveluksestaan Avatar Adi Dan Mestaritekstin, "The Aletheon":in, parissa.
This video clip, "Hänen Opetuksensa Säteilevä Voima" ("The Radiant Power of His Teaching") includes:
Commentary from Jonathan Condit (at 0:00) — Jonathan Condit was Adi Da's senior editorial assistant, and is Senior Editor for the Adidam Editorial Department. Jonathan talks about "The Function of the Spiritual Literature of Adi Da Samraj", and how Adi Da's Teaching works as Transmission of His Transcendental Spiritual State, and serves the Spiritual Realization of the reader.
Excerpt from an Avataric Discourse by Adi Da (at 5:35) — The Discourse is "My Teaching is a Direct Transmission of Me", from October 28, 2005. Adi Da talks about how His Teaching Word is a form of Spiritual Transmission, that enables Divine Communion with Him (if the devotee is in the right devotional disposition), in the same way that a Murti photograph does, or any of the other forms of Agency that Adi Da has created for this purpose.
Commentary from Megan Anderson (at 12:44) — Megan Anderson is an editor in the Adidam Editorial Department. Megan talks about Adi Da's great, final masterpiece, The Aletheon as the purest communication and Transmission of Adi Da Himself (among all His many, extraordinary books), and describes receiving the Revelation of Adi Da as she was proofreading The Aletheon before its publication.
Adi Da: "My Reality-Teaching is unparalleled Spiritual Transmission, occurring under the most extraordinary circumstances. It is not the product of an ordinary mind or a kind of scholarly commentary. It is a direct expression of Spiritual Transformation, of Spiritual Power, of Transcendental, Inherently Spiritual, and (necessarily) Divine Being, Consciousness, and Love-Bliss. It does not arise in Me or through Me in any ordinary fashion. It is an utterly spontaneous and Transcendental Spiritual Event."
Club Rat poster: AdiDaUpClose speaker: Chris Tong length: 01:04 date added: July 6, 2021 language: English listens: 966; listens this month: 21; listens this week: 13
On July 7, 1992 (Fiji time), at Adi Da Samrajashram, Adi Da created "Club Rat", a most unusual gathering during the height of a Celebratory period. For those unfamiliar with Club Rat, you can read Chris Tong's story about it here.
Music plays a central role in the story. For this reason, in celebration of the 29th anniversary of Club Rat (on July 7, 2021), Chris has recreated part of the rock song he wrote and performed that evening, Club Rat, so you can at least get a taste of the actual music from that night. (Adi Da had called for an evening of rock music. Club Rat was the opening song of a night of music that would go on to include much more than rock music. . .)
If for some reason, the player above doesn't work, try this player:
Club Rat. Club Rat. The funky place where God is at. Club Rat. Club Rat. The funky place where. . . only skanks and whores walk through its doors. There you find Your Self and lose yourself. When the Lord's in town Everyone gets down. Club Rat. Club Rat. The funky place where God is at. (etc.)
CHRIS: This recreation is just as we presented it to Beloved Adi Da during the Club Rat gathering, except for some improvements due to better musical equipment and technology (e.g., drum machines instead of upside-down, plastic "piss buckets" 😜 — read the full story for more about that! ).
I wrote Club Rat, keeping in mind the intensity and "badness" of the pop rock music Beloved Adi Da was listening to at the time (like Michael Jackson's Beat It).
The lyrics are drawn from Adi Da's instructions to us about Club Rat, such as: Club Rat was to be the most "funky" place ever; participating devotees had to be "skanks and whores" — in other words, no suppressed energy or emotional-sexual complication (so He could work with our entire energy, not just the superficial part we usually show to or share with others socially); etc.
The lyrics also drew on current, ongoing considerations Adi Da was having with devotees at the time, such as His Calling to us to "get down" (He was riffing on the popular 1970's slang phrase, giving it His Own unique meaning): a reminder for us to incarnate whole bodily (rather than being merely a "point" in the head, refusing to "get down" below the head).
The line, "When the Lord's in town" was a reference to Beloved Adi Da visiting the "village" of Qaravi: the area of the island of Naitauba where His devotees lived and where "Club Rat" (Hymns To Me) was located.
[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.
In this talk, Avatar Adi Da addresses the fundamental principle of existence by which we should submit ourselves: service, love, and sacrifice at the Feet of a True Guru.
The occasion of the talk was a Prasad Day on July 15, 1973. This talk, originally recorded on reel-to-reel film, was given by Adi Da in Los Angeles, California — beginning at the Ashram center on Melrose Avenue and then moving to the backyard of a devotee’s house — only a year after His formal Teaching-Work began.
Guru as Prophet poster: belleislesound length: 58:23 date added: February 8, 2020 event date: December 23, 1973 language: English views: 1567; views this month: 27; views this week: 21
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.
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