[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.]
In "La trampa de la experiencia" ("The Trap of Experience"), a video excerpt from an Avataric Discourse given on September 1, 2004, Adi Da addresses the fact that people tend to value good experiences and shun the bad ones. Adi Da reveals that all experience — positive or negative — is inherently binding (which may come as a surprise to many).
[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.]
Un extracto del Discurso de Avatar Adi Da Samraj.
"La Unidad de la Humanidad" ("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 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.]
"Le formiche hanno un ego" ("Ants have 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 French 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 décrit pourquoi les religions conventionnelles et les approches spirituelles conventionnelles échouent à Réaliser le Divin.
"L'Essence de La Voie d'Adidam" ("The Essence of the Way of Adidam") is an excerpt from an Avataric Discourse given by Adi Da at Adi Da Samrajashram on April 12, 2004.
Adi Da describes why conventional religious and spiritual approaches fail to fully realize the Divine. He then summarizes, in a simple way, the practice He offers: the Reality-Way of Adidam.
[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.]
Adi Da spiega il perché religioni convenzionali e avvicinamenti spirituali non riescono a Realizzare pienamente il Divino.
"L'Essenza nella Via di Adidam" ("The Essence of the Way of Adidam") is an excerpt from an Avataric Discourse given by Adi Da at Adi Da Samrajashram on April 12, 2004.
Adi Da describes why conventional religious and spiritual approaches fail to fully realize the Divine. He then summarizes, in a simple way, the practice He offers: the Reality-Way of Adidam.
Locate What Is Real poster: DawnHorsePress length: 05:49 date added: February 23, 2012 event date: October 10, 2004 language: English views: 4162; views this month: 6; views this week: 2
This is an excerpt from the DVD, Locate What Is Real, an Avataric Discourse given by Adi Da on October 10, 2004.
On the full DVD: * Adi Da describes how Reality is the true “first experience” for everyone — more fundamental to existence than identification with the apparently “born” being. * He speaks about how music and other arts can function as extensions of Spirituality. * He talks about Ramana Maharshi and the sixth stage orientation, in contrast to His seventh stage Reality-Way. * He addresses a devotee’s experience of emotional trauma, and how such events can affect one’s life. * He describes His own Submission, in His early life, to the process of Christian mystical experience.
[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.]
"Unità Umana" ("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.]
Tässä keskustelussa Adi Da käsittelee pelon perimmäistä olemusta.
"Meditaatiotekniikat Eivät Karkota Pelkoa" ("Meditation Techniques Don't Touch Fear") is a video excerpt from the Avataric Discourse of August 23, 2004 at Adi Da Samrajashram.
Adi Da explains how ordinary meditation techniques accomplish nothing more than relaxation. They don't touch the egoic identification with the body-mind. Only the Way of Adidam (practiced in every detail) does that. Practice of the Way of Adidam does not require one to stop fear (which continues to serve a useful, practical role for the survival of the body-mind). But in every moment of real practice of the Way of Adidam, one is released from identification with the body-mind, and so one is not bound by any fear the body-mind may be experiencing.
Excerpt from the Avataric Discourse of August 23, 2004 at Adi Da Samrajashram.
Adi Da explains how ordinary meditation techniques accomplish nothing more than relaxation. They don't touch the egoic identification with the body-mind. Only the Way of Adidam (practiced in every detail) does that. Practice of the Way of Adidam does not require one to stop fear (which continues to serve a useful, practical role for the survival of the body-mind). But in every moment of real practice of the Way of Adidam, one is released from identification with the body-mind, and so one is not bound by any fear the body-mind may be experiencing.
Midnight Sun or Narcissus? poster: frank marrero length: 47:41 date added: July 8, 2012 event date: 2004 language: English views: 3603; views this month: 3; views this week: 0
This video clip begins with silent Darshan. Then Adi Da addresses a questioner who is taken by a vision of the "Midnight Sun". Adi Da clarifies that the vision was a state that the ego experienced therefore was not the true vision of the Midnight Sun which is itself the egoless condition.
On November 25, 2004, at Adi Da Samrajashram, one of Adi Da's devotees asks Him: "Is there any way to know . . . what is the relationship of ancient Realizers to the traditions that they were associated with?"
Avatar Adi Da responds by illustrating the process of myth-making around Realizers, both in ancient and modern times. He explains that, regardless of what is historically true of any Realizer, any tradition can be understood in terms of the underlying structure of the human being. Throughout the Discourse, Adi Da makes use of examples from numerous traditions including Buddhism, Hinduism, Judaism, and Christianity.
Adi Da: "Traditions do not really depend on there having been an historical individual, whether or not there was one. They can nonetheless still be understood in terms of the structure of the psycho-physical anatomy. And the psycho-physical anatomy, not mythology extending from it, but the psycho-physical anatomy itself — and this is My Instruction to you, to all — that structure itself determines what is regarded to be religious truth, or esoteric truth. Underneath it is a structure, not merely Truth. That structure must be transcended, or there is not Truth Realized."
In this excerpt, Adi Da specifically talks about the Christian tradition, and the importance of distinguishing a "faith" (or system of beliefs) from factual observations of phenomena throughout recorded history.
[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.]
This video excerpt, "Nejsi ten, kdo myslí" ("You Do Not Think") is from an Avataric Discourse given by Avatar Adi Da on October 10, 2004, on Adi Da Samrajashram.
[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.]
This video excerpt, "Non siete voi a Pensare" ("You Do Not Think") is from an Avataric Discourse given by Avatar Adi Da on October 10, 2004, on Adi Da Samrajashram.
Notes on the Adidam Mission poster: TheBeezone length: 07:55 date added: September 18, 2012 event date: 2004 language: English views: 3720; views this month: 4; views this week: 2
In 2004, Adi Da Samraj talks to devotee Peter Harvey-Wright about using the Devotional Prayer of Changes to serve the Adidam Mission. He distinguishes conventional "neurotic prayer" (in which a person relates to God like a big "Parent") from the Prayer of Changes, which requires not just visualization but a change in action. As part of that change in action, He mentions the "barefoot Mission" (a phrase meant to emphasize the one-on-one nature of a truly effective Mission). He also stresses the importance of an authentic culture of Adidam as essential for attracting new devotees.
[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?
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