poster: FIAT LUX length: 02:30 date added: March 1, 2017 event date: April 28, 2017 language: English views: 4262; views this month: 26; views this week: 13
[Note: We reposted this video from Vimeo. Not everyone will be able to play this video on this web page, but you can always watch it on Vimeo.]
In this video, longtime devotee and Adidam educator, Carolyn Lee, introduces "The Zero Point", a retreat taking place at the European Danda, April 28 - 30, 2017.
Read or watch the daily news these days and you will find it filled with identity politics and the fear and anxiety that such politics engenders. Identity politics is a major threat to the world. In this retreat, we explore the root of identity politics: the presumption of difference and separateness. We also study and consider Adi Da's Wisdom on understanding, un-learning, and transcending the illusion of separateness and the act of separation, and Realizing Prior Unity, Non-Separateness, and unlimited relatedness to everything and everyone.
The "Zero Point" is the place where we can drop all the limited and superficial points of view, and find the profound depth of Reality Itself. This has the potential for initiating a Reality-informed and Reality-transformed personal process and a collective activism in the contemporary world.
For more information about the retreat, write info@adidam.org.
This Must Be Realized poster: AdiDaVideos length: 09:48 date added: August 19, 2014 event date: November 11, 2005 language: English views: 4046; views this month: 11; views this week: 4
In this Discourse (which took place on November 11, 2005 at The Mountain Of Attention), Avatar Adi Da answers a devotee's question about the human condition. He criticizes reductive viewpoints (scientific, religious, etc.) that try to account for a multi-level phenomenon (such as evolution) in terms of just one level (the gross level of bodies), ignoring other levels that participate in the phenomenon (the impact of subtle or "mind" level influences on evolution, the impact of molecular level influences on evolution, etc.). He also criticizes the presumption that everything can be explained, and points out that the multi-level phenomenon that is life and experience is (when fully examined) so complex that it is "irreducible", beyond comprehension. Beyond all the apparent (and incomprehensible) arising that is conditional existence is the indivisible Conscious Light in which all is arising. To Realize Conscious Light is to be liberated from all need for explanations. As Adi Da puts it: "When It is Realized, it becomes entirely clear what everything is and how it is happening."
Throughout the years of His Divine Avataric Teaching-Revelation, Avatar Adi Da spoke at length in response to devotees' questions on all subjects relative to the human circumstance — including death, and all the sorrow and fear inherent in the circumstance of human mortality.
In "Enter the Inherently Fearless Condition", a video segment from September 18, 2004, Avatar 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.
Avatar Adi Da calls us to a surrendered life that is about Realization and all that is relevant to Realization, including compassionate service. Such a surrendered life is the key to an "easy" death.
This compilation of ten talks spans thirty-four years of Avatar Adi Da's Work. It includes His compassionate Instruction about: - the sorrow of loss - the fear of death - serving the dying person - how to practice during and beyond the death process - the Ultimate Demonstration of Divine Translation (or Most Perfect Realization of the deathless Condition).
From His Perfect Disposition of Absolute Freedom, Avatar Adi Da Samraj reveals the greater process within which death occurs, and the Ultimate Demonstration of What Is, Prior to life and death.
[Note: Since we posted this video, we have also posted a longer excerpt from the same DVD track here.]
Beyond Fear of Death poster: AdiDaVideos length: 25:38 date added: March 30, 2014 event date: September 18, 2004 language: English views: 5701; views this month: 24; views this week: 11
Throughout the years of His Divine Avataric Teaching-Revelation, Avatar Adi Da spoke at length in response to devotees' questions on all subjects relative to the human circumstance — including death, and all the sorrow and fear inherent in the circumstance of human mortality.
This video excerpt is from an Avataric Discourse given by Adi Da on September 18, 2004. In this Discourse, Adi Da points out that all fear is fear of death or fear of 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.
Avatar Adi Da calls us to a surrendered life that is about Realization and all that is relevant to Realization, including compassionate service. Such a surrendered life is the key to an "easy" death.
This DVD compilation of ten talks spans thirty-four years of Avatar Adi Da's Work. It includes His compassionate Instruction about: - the sorrow of loss - the fear of death - serving the dying person - how to practice during and beyond the death process - the Ultimate Demonstration of Divine Translation (or Most Perfect Realization of the deathless Condition).
From His Perfect Disposition of Absolute Freedom, Avatar Adi Da Samraj reveals the greater process within which death occurs, and the Ultimate Demonstration of What Is, Prior to life and death.
[This video clip is a longer version of another video clip we posted in September, 2013.]
What is Fear of Death? poster: AdiDaVideos length: 14:09 date added: November 22, 2016 event date: September 18, 2004 language: English views: 4552; views this month: 26; views this week: 11
Throughout the years of His Divine Avataric Teaching-Revelation, Avatar Adi Da spoke at length in response to devotees' questions on all subjects relative to the human circumstance — including death, and all the sorrow and fear inherent in the circumstance of human mortality.
This video excerpt is from an Avataric Discourse given by Adi Da on September 18, 2004. In this Discourse, Adi Da points out that all fear is fear of death or fear of 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.
Avatar Adi Da calls us to a surrendered life that is about Realization and all that is relevant to Realization, including compassionate service. Such a surrendered life is the key to an "easy" death.
This DVD compilation of ten talks spans thirty-four years of Avatar Adi Da's Work. It includes His compassionate Instruction about: - the sorrow of loss - the fear of death - serving the dying person - how to practice during and beyond the death process - the Ultimate Demonstration of Divine Translation (or Most Perfect Realization of the deathless Condition).
From His Perfect Disposition of Absolute Freedom, Avatar Adi Da Samraj reveals the greater process within which death occurs, and the Ultimate Demonstration of What Is, Prior to life and death.
Video excerpt from an Avataric Discourse given by Adi Da Samraj at Adi Da Samrajashram, on October 20, 2004. In this excerpt, Avatar Adi Da speaks about the Big Bang theory in the context of the ego's logic of cause-and-effect.
In this Discourse, Avatar Adi Da points out that the logic of cause-and-effect is operative not only in the conventional religious presumption that the Divine is the Cause of the world, but also in all human historical traditions—from the most ancient astrologically based cultures, to various Western philosophies, to the esoteric traditions that posit a subjective source for phenomena.
The Truth of the matter, Avatar Adi Da Reveals, is this: Everything and everyone that arises is merely an apparent modification of Reality Itself. Reality Itself is always Prior to the universe of conditional beings and things. And, ultimately, the process of Realizing Reality Itself utterly Outshines both the question of cause and the noticing of effects.
This is a video excerpt from Adi Da's Avataric Discourse of October 20, 2004, at Adi Da Samrajashram. In this excerpt, Adi Da speaks about the Big Bang theory in the context of the ego’s logic of cause-and-effect, and how egos tend to mistakenly confuse "first cause" with God or Reality.
The full talk is available on the DVD, The Ego's Logic of Cause-and-Effect (nearly four hours long). In this talk, Adi Da points out how the logic of cause-and-effect is operative not only in the conventional religious presumption that the Divine is the Cause of the world, but also in all human historical traditions—from the most ancient astrologically based cultures, to various Western philosophies, to the esoteric traditions that posit a subjective source for phenomena.
The Truth of the matter, Avatar Adi Da Reveals, is this: Everything and everyone that arises is merely an apparent modification of Reality Itself. Reality Itself is always Prior to the universe of conditional beings and things. And, ultimately, the process of Realizing Reality Itself utterly Outshines both the question of cause and the noticing of effects.
Is an ant an ego? poster: AdiDaVideos length: 18:44 date added: August 10, 2018 event date: October 20, 2004 language: English views: 2371; views this month: 18; views this week: 10
In this 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 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 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.]
"żEs 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 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?
[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).
ADI DA: Na ogół egotyzm przypisujesz ludziom, ale zastanawiasz się nad wszystkim innym.
Na przykład, jak to jest nie tylko z czymś tak biernym jak dywan, czy choćby czymś co stoi i wydaje się, że nie ma zdolności szybkiego reagowania, jak drzewo.
Ale na przykład pies? Czy kiedy patrzysz na psa myślisz, że to ego równie szybko, jak o ludziach myślisz że są ego? I dlaczego wyznaczasz granicę? Kiedy przestajesz myśleć o żyjących istotach jako ego? Czy po prostu zakładasz, że wszystko co jest większe od świerszcza to ego? Albo, że wszystko co się rusza z perspektywy twoich doświadczeń, albo tego, co uważasz za naturalne założenie?
Jak daleko sięga sprawa egotyzmu w twoim przekonaniu?
Tak. „Ego” jest greckim słowem i oznacz "ja". Rozważam to z tobą i mówię o tym w znaczeniu samoograniczenia, a więc jest to rozszerzenie jego znaczenia. Ale słowo to znaczy po prostu "ja", co oznacza samo odniesienie, tak zwany zaimek zwrotny, autoreferencyjny. A zatem, czy mrówka jest do tego zdolna?
Widzisz, że się bronią i szamoczą z innymi. Nie mogłyby tego robić bez pewnego rodzaju samoświadomości.
A zatem zakładasz, że nawet coś takiego jak mrówka jest ego, świadoma siebie. Czy to coś musi się przemieszczać ze swojego miejsca? Czy musi być zdolne do pójścia na spacer, tak jak mrówka czy człowiek, czy może to być drzewo?
Czy drzewo jest siebie świadome? Już z racji definicji samoświadomość jest rodzajem egotyzmu A jak to jest z drzewami? Widoczna jest u nich pewnego rodzaju samo-świadomość. W tym sensie też są ego. Ale czy są egotyczne?
Czy funkcjonują egotycznie? Drzewa, ogólnie mówiąc, tak się nie zachowują.
Posiadają samo-świadomość jako organizmy, ale wydaje się, że nie są szczególnie zaniepokojone tym, że są drzewami. Charakteryzuje je raczej pewnego rodzaju kontemplacja, w której nie odczuwają niepokoju. To samo można czasem zauważyć obserwując różne istoty poza ludźmi. Jeżeli zaobserwujesz nie-ludzi, praktycznie u wszystkich widoczne są oznaki lokowania się w zacisznym miejscu by oddać się kontemplacjom, które przypominają rodzaj samadhi albo stany medytacji.
Jak myślisz dlaczego ludzie są niezrównoważeni? Dlaczego ludzki egotyz jest tym czy jest? Jeżeli zaobserwujesz jak się objawia u nie-ludzi, sugeruje to, że ludzie są takimi jakimi są, bo czują się zamknięci. I nie tylko zamknięcia za ścianami i kratami. Niektórzy są za kratami i stają się bardzo niespokojni, chodzą tam i z powrotem stają się katatoniczni.
Zniewolenie jest twoim własnym aktem, podyktowanym również przez uwarunkowania.
Warunki mogą wzmocnić, a nawet, usprawiedliwić samo-ograniczenie. Ale ciągle tym powodem z którego cierpisz jest samo-ograniczenie.
Nie mniej jednak, jest coś co można zauważyć u ludzi o pewnej dojrzałości duchowej.
Następuje u nich rozluźnienie tendencji do samo-ograniczenia. Nie żyją oni w poczuciu zniewolenia tak dalece jak to robi przeciętny człowiek. A zatem ludzie są dosłownie zniewoleni, samo-zniewoleni,i żyją, odczuwając w różnym stopniu, ograniczenia warunkami życia. I w efekcie ludzie czują, że egzystencja w ciele fizycznym jest ograniczeniem. Bo niezależnie od tego jak zdrowo teraz się czujesz, wiesz że umrzesz, i potencjalnie może cię spotkać wiele przykrości.
Zdajesz sobie sprawę, że to nieuniknione i wcześniej czy później, doświadczysz oczywistych trudności których wolałabyś uniknąć łącznie z chorobą i śmiercią. Wszystko co żyje życiem fizycznym umrze. Różnica polega na tym, czy doprowadza cię to do szału, prawia, że poszukujesz, albo czy jesteś spokojna, bo nie utraciłaś kontaktu z Tym co transcenduje taką możliwość?
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?
Je mravenec ego? poster: Adi Da Videa, čeština length: 18:44 date added: March 16, 2022 event date: October 20, 2004 language: Czech views: 826; views this month: 32; views this week: 26
[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?
The Knowledge Of Light poster: AdiDaUpClose length: 04:14 date added: November 30, 2021 event date: February 3, 1985 language: English listens: 710; listens this month: 23; listens this week: 16
In the early months of 1985, Avatar Adi Da was residing at His Hermitage-Island in Fiji, working intensively to complete the first edition of His Supreme Scriptural Text, The Dawn Horse Testament. Avatar Adi Da began this occasion by reciting a newly written essay, which He subsequently added to The Dawn Horse Testament — and then spoke at length about the import of the essay.
In this Discourse, Avatar Adi Da invites everyone to consider the implications of the common understanding that everything — all that you see, hear, breathe, taste, smell, feel — is energy, or light. Rather than suggesting yet another method of seeking within the infinite forms of experienced light, Avatar Adi Da Offers (and Is) the direct Transmission of Light — which Reveals Itself to be the Self-Radiant Bliss of Consciousness Itself.
ADI DA: The most intimate presumption, the real presumption — that all this is Light — should be sufficient to make your hair stand on end. Real Communion with Light, or True Baptism — founded on “self” understanding — produces ecstasy, profound transformation of the being, liberates you from all of your egoic psychology.
poster: DawnHorsePress length: 03:31 date added: December 11, 2014 event date: May 17, 1977 language: English listens: 5309; listens this month: 17; listens this week: 6
An audio excerpt from Adi Da's talk, "I Will Do Everything". This talk, and the talk, "Guru, Faith, and Divine Communion", are now available on a CD from the Dawn Horse Press.
In this excerpt, Adi Da describes the structure of egoic patterning, and how the principle of change is non-use of past patterns (rather than psychoanalysis, etc.) by doing what is inherently right instead.
In these two talks (“I Will Do Everything” and “Guru, Faith, and Satsang”), Adi Da beautifully illuminates the nature of the relationship to the Spiritual Master. This sacred relationship to the Guru is the direct means by which the Divine Principle becomes operative in one's life.
As feeling-attention is magnified toward the Spiritual Master —through the force of attraction, of love, of devotion — the reactive forces and habits that drive one's egoic life begin to lose their force, and the Divine becomes the Mover and Principle of one's life.
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