ADI DA: "Religion" belongs to a domain of efforts that are "point-of-view"-based, cosmological in nature, associated with myths of apparent Reality as perceived. None of that has anything to do with the Realization of Reality Itself.
[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 2009 roku, rok po odejściu Adi Da, wielu uczniów udało się do Sanktuarium Pustelni Adi Da na Naitauba na Fidżi, aby wziąć udział w dwudniowym hołdzie dla Adi Da. Megan Anderson, która wychowała się we Wspólnocie Adidam daje świadectwo o tym, jak została zachęcona przez Adi Da do podjęcia swojej służby dla niego jako jeden z kluczowych redaktorów jego Słowa.
Devotee Megan Anderson, who grew up in the Company of Adi Da, offers this testimonial to His life and work.
Excerpt from Second Evening: Track 7 on the DVD, A Tribute to the Life and Work of His Divine Presence, Adi Da Samraj. More than 7 hours long, this Tribute DVD was filmed on the occasion of the first Anniversary of Adi Da's Divine Mahasamadhi, when devotees, family, and friends of Adi Da Samraj gathered at Adi Da Samrajashram, Fiji (Adi Da's principal Hermitage), to acknowledge Adi Da as the Divine in human form, to praise His Greatness, and to express their heart-felt gratitude for the Blessings they have received from Him.
A list of all the tracks on this DVD can be found here.
[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.]
"Adidam non č un modo religioso" ("Adidam is Not a Religious Way") is a video excerpt from an Avataric Discourse, given by Adi Da on January 21, 2005, at Adi Da Samrajashram.
ADI DA: "Religion" belongs to a domain of efforts that are "point-of-view"-based, cosmological in nature, associated with myths of apparent Reality as perceived. None of that has anything to do with the Realization of Reality Itself.
[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.
[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.]
Członek starszyzny wspólnoty mieszkańców Fidżi i długoletni wielbiciel Adi Da Samraj mieszkający w Adi Da Samrajashram, Naitauba, Fidżi, składa hołd Turanga Dau Loloma (tytuł i imię Adi Da Samraj w języku fidżi) po Jego odejściu jego Guru.
Solomone Finau, a longtime Fijian devotee, who lives at Adi Da Samrajashram in Fiji, pays tribute to Adi Da in a heartfelt communication.
Excerpt from First Evening: Track 9 on the DVD, A Tribute to the Life and Work of His Divine Presence, Adi Da Samraj. More than 7 hours long, this Tribute DVD was filmed on the occasion of the first Anniversary of Adi Da's Divine Mahasamadhi, when devotees, family, and friends of Adi Da Samraj gathered at Adi Da Samrajashram, Fiji (Adi Da's principal Hermitage), to acknowledge Adi Da as the Divine in human form, to praise His Greatness, and to express their heart-felt gratitude for the Blessings they have received from Him.
A list of all the tracks on this DVD can be found here.
A video excerpt from an Avataric Discourse given by Avatar Adi Da on November 6, 2004, at Adi Da Samrajashram.
The complete Avataric Discourse (nearly four hours long) is available on the DVD, There Are No Historical Selves. In this Discourse, Adi Da elaborates His assertion that although we refer to others as "you" and ourselves as "I", we have never really experienced any such separate entities. Furthermore, the self-reference is a reference to a fiction, a convention from the society of egos.
ADI DA: You refer to yourself every time you say a sentence because that's how sentences are supposed to be constructed, and yet you have no experience of that "self" that you keep referring to. You don't experience it any more than you experience the room. You can experience "yourself", so-called, from the point of view of the moment or what could be called the "late time' of every perception and thought. It's the "late time" because it's after when it occurred. But it's called the present because it seems to be happening now.
Freedom Is The Only Law poster: AdiDaVideos length: 04:13 date added: January 17, 2020 language: English views: 1185; views this month: 25; views this week: 12
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.
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 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.]
"Non Si Puň Vedere La Stanza Come E'" ("You Do Not See The Room As It Is") is a video excerpt from an Avataric Discourse given by Adi Da at Adi Da Samrajashram, on January 21, 2005. The Avataric Discourse is available on the DVD, Beyond Sex, Science, and self.
In this Discourse, Adi Da explains why Liberation cannot ever be achieved through science or conventional religion.
Avatar Adi Da grants Darshan for the first time in Is-Da-Happen at Adi Da Samrajashram, for the Celebration of Da Purnima on the morning of July 11, 2006.
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.
Bhagavan Adi Da performs a decoration puja on the Spirit-Tree of Light in Is-Da-Happen, on Adi Da Samrajashram, on November 18, 2007, as part of the celebration of Danavira Mela.
[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 humorystycznym i głęboko wnikliwym dyskursie Adi Da rozważa różnicę między samoświadomością a egotyzmem, odnosząc się zarówno do ludzi, jak i do nie-ludzi (w tym psów, mrówek i drzew).
"Czy mrówka to też 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).
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