Ty nie myślisz poster: Adi Da Video Polska length: 06:53 date added: July 15, 2018 event date: October 10, 2004 language: Polish views: 1194; views this month: 24; views this week: 8
[Contains Polish subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
W tym wykładzie z 10 października 2004 r. Adi Da Samraj wyjaśnia, w jaki sposób wszystkie istoty i rzeczy, o których z przyzwyczajenia zakładamy, że są niezależnymi i oddzielnymi bytami, są w rzeczywistości tylko przejawem modyfikacji powstających w jednej, uniwersalnej Świadomości i są modyfikacjami jednej, niepodzielnej Boskiej Rzeczywistość. Avatar Adi Da zauważa, że nawet nasz proces myślenia jest przejawem tego procesu. Mówi, że same myśli są tylko działaniem powstającym w Świadomości, i gdybyśmy naprawdę zbadali tę aktywność, zauważylibyśmy, że NIE generujemy procesu myślenia.
This video excerpt, "Ty nie myślisz" ("You Do Not Think") is from an Avataric Discourse given by Avatar Adi Da on October 10, 2004, on Adi Da Samrajashram.
[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.
[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.]
Tässä aiemmin julkaisemattomassa keskustelussa Adi Da puhuu positiivisesta harhojen haihtumisesta ja sen tarpeellisuudesta kuolevaisen elämän parissa. Positiivinen harhojen haihtuminen ilmenee, kun yksilö alkaa ymmärtää rasittavaa ja lopulta turhaa etsintäänsä, jossa hän hakee jatkoa elämälleen, maailmallista onnea, ja lopullista elämän täyttymystä — ja alkaa myös luopua siitä. Vain silloin yksilö voi alkaa huomioimaan, oppimaan, ja ekstaattisesti osallistumaan Itse Todellisuuteen, suhteessa Aitoon Toteuttajaan.
In this excerpt from an Avataric Discourse, Adi Da speaks about the necessity to become disillusioned with mortal life in a positive sense. Positive disillusionment is emerging when one begins to understand and relinquish the stressful and ultimately futile search for personal survival, worldly happiness, and ultimate life fulfillment. Only then can one be drawn into recognizing, learning about, and ecstatically participating in Reality Itself, in relationship to a True Realizer.
ADI DA: The teaching of Truth is for those who are disillusioned in the positive sense, who have been sobered in their lives by grasping the nature of existence and being cured of search.
[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.]
"Onko Muurahaisella Egoa?" ("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?
Filmmaker Peter Harvey-Wright invites you to the premiere of the new award-winning documentary, Conscious Light.
In every time and place, human beings have sought to grasp the ultimate mysteries of life and death. From time to time, great spiritual realizers have appeared in the world to reveal and transmit the secrets of reality and truth to all. Avatar Adi Da Samraj (1939-2008) is one of the rarest of such beings. His entire life was devoted to the discovery, demonstration, and spiritual revelation of the highest truth.
Conscious Light offers a penetrating glimpse into the remarkable life and enlightened teachings of Avatar Adi Da and His work to create an enduring legacy of potential spiritual realization for everyone.
Drawing on an extensive archival collection of film, photography, and audio recordings, as well as interviews with students who lived with Adi Da and practice His teachings, this intimate documentary takes the viewer on a journey of spiritual awakening in the company of one of the great spiritual masters of all time.
poster: AdidamPodcasts length: 34:44 date added: March 17, 2012 language: English listens: 5510; listens this month: 37; listens this week: 15
This podcast is drawn from two talks.
In the first excerpt (from 1985), Adi Da describes how the habits of attention, while alive, determine what happens in and after death. He dispels the myth, "When you die, you go to heaven." He gives a clear picture of how the death process works, and why spiritual life is absolutely necessary in serving that process.
In the second excerpt (at 12:55), devotee Carolyn Lee relates a wonderful story from 1983. While in Adi Da's physical Company in Fiji (five hours from any hospital), a devotee has a near-fatal accident. For the full (text) version of this story, read A Devotee's Journey into Death and Back.
poster: AdidamPodcasts length: 17:31 date added: March 17, 2012 language: English listens: 4933; listens this month: 27; listens this week: 9
In this podcast, which is drawn from two talks and a recitation from Adi Da's Teaching, Avatar Adi Da brings His unique clarity and offers commentary on the commercialization of religion. He describes how the consumer mentality has infiltrated the area of religion. We hear from the media and the popular psyche that you can buy religion and become "spiritual" without real change — and Adi Da points out how this presumption is false. Adi Da contasts consumer religion with true religion.
poster: AdidamPodcasts length: 19:02 date added: March 17, 2012 language: English listens: 5447; listens this month: 31; listens this week: 13
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.
poster: AdidamPodcasts length: 20:10 date added: March 17, 2012 language: English listens: 4032; listens this month: 22; listens this week: 10
This podcast is drawn from two talks in which Adi Da talks about science and scientific materialism. He describes what science can serve and what the limits are in its endeavor to discover the truth about Reality.
A devotee reads an excerpt from Adi Da's essay, "Searchless, Lawful Management of the Body", from the book, Green Gorilla.
In this essay, Adi Da addresses "lawfulness" in relation to diet, in contrast to the fascinated preoccupation with food that characterizes people in the modern world. This preoccupation is based in the egoic search for fun and pleasure, and inevitably results in suffering and pain. The lawful diet is not an end in itself, but a simple, ordinary practice that establishes "the 'position' of well-being of the body" and is part of a larger practice of what Adi Da calls "right life".
For more on this topic (as well as the text of the complete essay, "Searchless, Lawful Management of the Body"), read the Adidam Revelation Magazine's article, Searchless, Lawful Management of the Body. Further excerpts from Green Goriila can be found here.
Club Rat poster: AdiDaUpClose speaker: Chris Tong length: 01:04 date added: July 6, 2021 language: English listens: 1004; listens this month: 53; listens this week: 18
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.
Danavira Mela, celebrated at Adi Da Samrajashram. A slideshow containing festive scenes from Qaravi, Lion's Lap, Picture Perfect, Cow Catcher, and the Inner Courtyard of the Matrix. The video clip ends with pictures of Beloved Adi Da granting Darshan while sitting in front of the window of His bedroom (which is decorated for the season).
The soundtrack includes holiday music, and devotee John Mackay's "There Is Only Light" (from the album, Danavira), which draws on the Qawwali tradition of Sufi devotional music, and resonates with the celebration of Light-In-Everybody.
I Am Here poster: AdiDaUpClose length: 06:27 date added: December 12, 2021 event date: December 1993 language: English views: 938; views this month: 40; views this week: 10
words: Avatar Adi Da Samraj music: Chris Tong sung by: the Adidam New England Choir (with all devotees joining in) choir members: Chris Tong, Paul Caswell, Patricia Rydle, Lisa Alexandra Fry pianist / choir director: Chris Tong date: Danavira Mela, 1993
CHRIS: I just ran across an old audio tape with this recording. The quality is not the best, and the choir is not professional, but there is so much heart-feeling in devotees’ singing, and our Beloved Heart-Master’s Words are so beautiful and heart-moving, that I felt compelled to share this for Danavira Mela.
———————————————————— I AM HERE
I Am here. And that is all you need to feel. I am your hungry heart’s Full Meal. Touch My Heart and all My Secrets are Revealed.
I am most accessible. You’re the one who hides your heart. I am always waiting for your heart to find Me. Fall in love with only Me. Be, by that act, Consciousness, And be the mindless Feeling Of Happiness. ————————————————————
I drew Adi Da's words from many sources. For example, "Fall in love with only Me" is drawn from “My Most Secret Revelation of Only and Absolute Adherence To Me” in Always Enact Fidelity To Me:
The Grace of Turning to Me poster: AdiDaUpClose length: 05:03 date added: December 13, 2014 event date: 2004 language: English listens: 4074; listens this month: 42; listens this week: 20
In this excerpt from the double CD, The Grace of Turning to Me, Adi Da describes how "turning to Him" — the moment-to-moment turning of the faculties of the body-mind to Him — must be based on the Graceful recognition of Him as the Divine and response to Him based on that recognition.
On this double CD, Adi Da uses every Compassionate Means in His Manner — sometimes Humorous, sometimes Fiery — to Call His devotees, again and again, to be sensitive to the Grace-Given and spontaneous heart-Attraction to Him, and thereby turn to Him, the Divine in human Form — rather than to the endless content of the body-mind, which only reinforces egoic bondage and the illusion of separateness. In this way, Avatar Adi Da Masterfully Reveals the secret of True Liberation in His Avataric Divine Company.
The talks on this double CD were drawn from Avataric Discourses that took place in 2004.
Conscious Light poster: AdiDaVideos speakers: Ruchiradama Nadikanta, James Steinberg, Jonathan Condit, Marchelle Deranleau, June Mori, Lisa Lurie, Greg Wells, Elze Wit length: 02:25 date added: October 6, 2018 language: English views: 2518; views this month: 52; views this week: 18
The trailer for Conscious Light, an award-winning documentary on the life of Adi Da Samraj.
In every time and place, human beings have sought to grasp the ultimate mysteries of life and death. From time to time, great spiritual realizers have appeared in the world to reveal and transmit the secrets of reality and truth to all. Avatar Adi Da Samraj (1939-2008) is one of the rarest of such beings. His entire life was devoted to the discovery, demonstration, and spiritual revelation of the highest truth.
Conscious Light offers a penetrating glimpse into the remarkable life and enlightened teachings of Avatar Adi Da and His work to create an enduring legacy of potential spiritual realization for everyone.
Drawing on an extensive archival collection of film, photography, and audio recordings, as well as interviews with students who lived with Adi Da and practice His teachings, this intimate documentary takes the viewer on a journey of spiritual awakening in the company of one of the great spiritual masters of all time.
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