Remember The Mystery poster: 108Thoughts length: 03:33 date added: June 2, 2013 language: English views: 4436; views this month: 8; views this week: 2
Adi Da teaches children all about the Mystery (aka Divine Ignorance) beyond knowledge and death, expanding their awareness beyond the materialistic. He invites us all to enter into a relationship with Him through the Mystery.
[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.]
Rozhovor, ve kterém nás Adi Da vede k velmi střízlivému pohledu na fakt, že to, kam dáváme pozornost během života, ovlivňuje naši pozornost a osud po smrti.
In this sobering video excerpt, "Co se děje po smrti závisí na tom, jak žijete" ("What happens after death depends on how you live"), Adi Da speaks of the condition after death in which mind determines one's circumstance, without the limitations of the body, brain and unconsciousness. He addresses the fact that where one's attention is fixed during life affects attention and destiny after life. He recommends that devotees direct their attention to sadhana so that the purification process gives one wisdom that frees one from karmic limitations.
This talk is published as "After Death, Mind Makes You", in the book, Easy Death.
Je mravenec ego? poster: Adi Da Videa, čeština length: 18:44 date added: March 16, 2022 event date: October 20, 2004 language: Czech views: 799; views this month: 12; views this week: 2
[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?
[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.]
Adi Da Samraj talks about the pain of loss, and about liberation. This is in response to a devotee's question about the Devotional Prayer Of Changes and the death of the devotee's grandchild.
[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.]
Adi Da recites "Srdce Porozumění" ("The Heart of Understanding"), the Prologue to His autobiography, The Knee Of Listening. "The Heart of Understanding" also is the Prologue to His book, Easy Death.
The recitation is accompanied by photos of Adi Da.
"The Heart of Understanding" is extraordinarily good news: death itself can be transcended! The death of the body-mind is not a problem, and is utterly acceptable, if one realizes and stands as Consciousness Itself, in which all mortal forms and limited worlds are arising.
In the final words of "The Heart of Understanding", Adi Da reveals that He is That: Consciousness Itself. Because this is so, He transmits that Revelation to all beings, and provides (and is) the means whereby all of us finally can be free of mortality and the mortal vision.
This excerpt is track 1 of the CD, Death and the Purpose of Existence, a collection of talks and recitations that exemplify Avatar Adi Da’s essential Wisdom-Teaching on death and dying.
[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.]
Longtime devotee and Adidam educator, Anthony Costabile, summarizes the purpose of Adi Da's lifetime succinctly, and describes how the practice given by Adi Da authenticates itself.
[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.]
"Tohle místo není utopie" ("This Place Is Not a Utopia") is an excerpt from an Avataric Discourse given by Adi Da Samraj on October 6, 2005, at the Mountain Of Attention Sanctuary.
ADI DA: "I find people's sorrows and losses to be heartbreaking and terrible and an immense burden and I am sympathetic and bless people in their trouble. However you must understand that is the nature of this place. This is not utopia, it is not paradise. It is a place of death, endings, suffering, brief amusements. It is not enough and merely to react to your difficulties for overlong and try to make an entire life out of it is fruitless. You do have to move on beyond that reaction to any moments suffering and loss. You must know the place you’re in and live in accordance with that knowledge instead of being sympathetic with some false view of the world or self or trying to idealize some aspect of potential experience, indulging in what amounts to addictions, repetitions of experiences, in order to avoid the knowledge of what is inherent in life, as well as all the hell that is coming on earth and is here. You will not be fulfilled.”
Łaska Cierpienia poster: Adi Da Video Polska length: 13:12 date added: October 5, 2017 event date: January 18, 1976 language: Polish views: 4435; views this month: 15; views this week: 1
[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.]
Adi Da mówi o tym, że kiedy człowiek zrozumiemie, że zwykłe życie jest niewolą i ograniczeniem, wtedy praktyka duchowa staje się możliwa.
In this seminal discourse (at The Mountain Of Attention), from the early years of His Teaching Work, Adi Da speaks about the inevitable process of self-revelation and self-understanding that prepares the being for true Spiritual life.
This is a beautiful talk by Adi Da. But it IS very compressed, making quite a few points in a short space, and depending to a significant degree on a familiarity with Adi Da's spiritual teaching. Here are some notes that may help.
Throughout the talk, the technical term, "sadhana" (spiritual practice), is used.
Genuine spiritual practice is not about belief systems, mere rituals, or a little "peace of mind", but rather about actually locating the Divine, through the tangible Transmission of the Spiritual Master.
After a recent illness, a devotee mentions to Adi Da that he notices how the physical suffering of illness was distracting enough that he was not "able" to find Adi Da's Transmission when he is ill.
Adi Da acknowledges this, and responds with three more general points.
1. The illness didn't "make" the devotee lose the thread of practice; rather, he allowed himself to be distracted from God by the illness. When the devotee gets this, and sees how he himself is "doing" the turning away, he'll be able to "do better next time" by not turning away even when ill.
2. Until Divine Enlightenment — in other words, until there is no limit on one's spiritual practice — sadhana (spiritual practice) is always only reflecting back to devotees the remaining limits in their practice: where they are still turning away from the Divine, where they still need to become responsible for not turning away.
In the beginning, the "turning away" is very "crude": even mere physical suffering is enough to distract one from God. (If we find ourselves saying, "what do you mean, MERE physical suffering?" that definitely identifies us as spiritual beginners! :-) ) But as one grows in practice, and ceases to turn away in such a crude manner (as one becomes a "saint", "yogi", "sage", etc.), one discovers that one is still turning from the Divine at an even subtler level of the being (in the mind, the psyche, etc.)
It is only when that "turning away" has been inspected, understood, and transcended in every dimension of the being that Divine Realization occurs.
In this sense, for the genuine spiritual practitioner, physical suffering — along with every other circumstance that reveals to us our turning away from the Divine — is truly a Grace, enabling us to grow in our practice.
3. Where we are turning away is a reflection of what we are identifying with: the body, the mind, the soul, etc. (For example, if physical illness is enough to distract us from God, then the physical body is what we currently are identified with.) God-Realization only occurs when all "identities" less than God are understood and transcended.
In this sense, "there are no winners in God" — the Way is not about seeking, accomplishment, or winning, but rather about surrender to God, sacrifice of self, and ego-death. There's no "one" left to "win"! But the One Who Remains is perfectly, eternally happy.
[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 tej rozmowie z 12 października 2004 r. Awatar Adi Da odnosi się do nieuchronności śmierci i życia w którym celem jest transcendencja śmierci.
In this excerpt, "Śmierć jest ofiarą w Bogu" ("Death is a Sacrifice in God"), 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.
[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.]
Adi Da odnosi się do faktu, że to co zaprząta naszą uwagę w życiu doczesnym wpływa na nasze przeznaczenie po zakończeniu fizycznego życia.
Aby uzyskać więcej informacji o Adi Da Samraj i Drodze Serca proszę pisać na adres: adidavideo.pl@gmail.com.
Co dzieje się po śmierci ("What happens after death") is published as "After Death, Mind Makes You", in the book, Easy Death.
In this sobering discourse, Adi Da speaks of the condition after death in which mind determines one's circumstance, without the limitations of the body, brain and unconsciousness. He addresses the fact that where one's attention is fixed during life affects attention and destiny after life. He recommends that devotees direct their attention to sadhana so that the purification process gives one wisdom that frees one from karmic limitations.
[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?
[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.]
Prezentowane tutaj video to fragment rozmowy Adi Da ze studentaim z 1976 roku. Jak zawsze Adi Da Samraj nie oferuje studentom ani pocieszenia ani lepszego życia w przyszłości. "Twoje cierpienie jest twoim własnym działaniem". Lekarstwem jest zrozumienie przyczyny cierpienia i poznanie Tego co cierpienie poprzedza.
In this seminal discourse (at the Mountain Of Attention), from the early years of His Teaching Work, Adi Da speaks about the inevitable process of self-revelation and self-understanding that prepares the being for true Spiritual life.
This is a beautiful talk by Adi Da. But it IS very compressed, making quite a few points in a short space, and depending to a significant degree on a familiarity with Adi Da's spiritual teaching. Here are some notes that may help.
Throughout the talk, the technical term, "sadhana" (spiritual practice), is used.
Genuine spiritual practice is not about belief systems, mere rituals, or a little "peace of mind", but rather about actually locating the Divine, through the tangible Transmission of the Spiritual Master.
After a recent illness, a devotee mentions to Adi Da that he notices how the physical suffering of illness was distracting enough that he was not "able" to find Adi Da's Transmission when he is ill.
Adi Da acknowledges this, and responds with three more general points.
1. The illness didn't "make" the devotee lose the thread of practice; rather, he allowed himself to be distracted from God by the illness. When the devotee gets this, and sees how he himself is "doing" the turning away, he'll be able to "do better next time" by not turning away even when ill.
2. Until Divine Enlightenment — in other words, until there is no limit on one's spiritual practice — sadhana (spiritual practice) is always only reflecting back to devotees the remaining limits in their practice: where they are still turning away from the Divine, where they still need to become responsible for not turning away.
In the beginning, the "turning away" is very "crude": even mere physical suffering is enough to distract one from God. (If we find ourselves saying, "what do you mean, MERE physical suffering?" that definitely identifies us as spiritual beginners! :-) ) But as one grows in practice, and ceases to turn away in such a crude manner (as one becomes a "saint", "yogi", "sage", etc.), one discovers that one is still turning from the Divine at an even subtler level of the being (in the mind, the psyche, etc.)
It is only when that "turning away" has been inspected, understood, and transcended in every dimension of the being that Divine Realization occurs.
In this sense, for the genuine spiritual practitioner, physical suffering — along with every other circumstance that reveals to us our turning away from the Divine — is truly a Grace, enabling us to grow in our practice.
3. Where we are turning away is a reflection of what we are identifying with: the body, the mind, the soul, etc. (For example, if physical illness is enough to distract us from God, then the physical body is what we currently are identified with.) God-Realization only occurs when all "identities" less than God are understood and transcended.
In this sense, "there are no winners in God" — the Way is not about seeking, accomplishment, or winning, but rather about surrender to God, sacrifice of self, and ego-death. There's no "one" left to "win"! But the One Who Remains is perfectly, eternally happy.
[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 tej rozmowie Adi Da odpowiada na pytanie studentki, która pyta o to jak służyć swojej umierającej matce.
In this discourse, a student of Adi Da asks Him for suggestions to help her dying mother. Adi Da then responds both with compassion and also with very practical advice on how to serve the dying.
[The recording of Adi Da's voice is slightly distorted, but understandable.]
[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.]
Najktótsze z możliwych streszczenie pracy duchowej Adi Da Samraj.
Aby uzyskać więcej informacji o Adi Da Samraj i Drodze Serca proszę pisać na adres: adidavideo.pl@gmail.com.
In "Podsumowanie Pracy Adi Da Samraj" ("Summary of the Work of Adi Da Samraj"), longtime devotee and Adidam educator, Anthony Costabile, summarizes the purpose of Adi Da's lifetime succinctly, and describes how the practice given by Adi Da authenticates itself.
Strata i rozpacz poster: Adi Da Video Polska length: 15:14 date added: September 9, 2019 event date: October 3, 2004 language: Polish views: 1145; views this month: 9; views this week: 3
[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.]
Adi Da Samraj w rozmowie z uczniem którego wnuk umarł z ogromnym współczuciem prezentuje radykalną prawdą o ludzkiej stracie i rozpaczy.
In "Strata i rozpacz" ("Loss and Despair"), Adi Da Samraj talks about the pain of loss, and about liberation. This is in response to a devotee's question about the Devotional Prayer Of Changes and the death of the devotee's grandchild.
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