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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.
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In this excerpt, "Vivir la vida como un sacrificio en lo Divinoes la clave del proceso de la muerte" ("Living life as a sacrifice in God is the key to the death process"), from an Avataric Discourse from October 12, 2004, at Adi Da Samrajashram, Adi Da addresses the inevitability of death, the life of profound purpose that outshines mortality, and how living life as a sacrifice in the Divine is the key to the death process.
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"¿Es una Hormiga un 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 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.
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