Adi Da Up Close
Audio/Video Library
Our multimedia library currently contains 1,172 YouTube video clips and audio clips about (or related to) Adi Da and Adidam.
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Chris Tong sings "Adi Da Beloved" — a devotional version of the traditional Christmas carol, "Angels We Have Heard On High".
Words, musical arrangement, and performance by Chris Tong, in the manner of other ecstatic, dramatic, immersive musical pieces like the “Hallelujah Chorus” (the finale of Handel's Messiah) and “Ode To Joy” (the finale of Beethoven's Ninth Symphony).
instruments: synthesizers, horns, flute, piano, violin, bass, drums, bells.
Thanks to my dear friend, Crane Kirkbride, whose own beautiful singing of music like this inspired me to create Adi Da Beloved. Crane also gave me some very helpful singing tips after listening to an earlier version.
This audio is also part of an article, Adi Da and Holiday Music.
Tags: music Danavira Mela
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Chris Tong sings "Adi Da Beloved" — a devotional version of the traditional Christmas carol, "Angels We Have Heard On High".
Words, musical arrangement, and performance by Chris Tong, in the manner of other ecstatic, dramatic, immersive musical pieces like the “Hallelujah Chorus” (the finale of Handel's Messiah) and “Ode To Joy” (the finale of Beethoven's Ninth Symphony).
instruments: synthesizers, horns, flute, piano, violin, bass, drums, bells.
Thanks to my dear friend, Crane Kirkbride, whose own beautiful singing of music like this inspired me to create Adi Da Beloved. Crane also gave me some very helpful singing tips after listening to an earlier version.
This audio is also part of an article, Adi Da and Holiday Music.
Tags: music Danavira Mela
[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.]
Avatar Adi Dan antama puhe vuodelta 1981, joka käsittelee Aidon Ilon luonnetta ja sen Toteutusta hetkestä hetkeen, joka ei onnistu sitä etsimällä.
This is a video excerpt from Adi Da's classic talk, "The Bodily Location of Happiness", which He gave on November 28, 1981. This talk was originally published in the book, The Bodily Location Of Happiness. The full talk is available on CD and on a new DVD, The Location Of Happiness.
Tags: CD DVD Finnish
Avatar Adi Dan antama puhe vuodelta 1981, joka käsittelee Aidon Ilon luonnetta ja sen Toteutusta hetkestä hetkeen, joka ei onnistu sitä etsimällä.
This is a video excerpt from Adi Da's classic talk, "The Bodily Location of Happiness", which He gave on November 28, 1981. This talk was originally published in the book, The Bodily Location Of Happiness. The full talk is available on CD and on a new DVD, The Location Of Happiness.
Tags: CD DVD Finnish
[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.]
Sanat kuten "vapaus" ja "rakkaus" määritetään yleisesssä maallikkoympäristössä erittäin rajoitetusti. Tässä Adi Dan esseen lausunnassa hän avaa näiden sanojen aitoa merkitystä.
Slides from a Darshan occasion of Avatar Adi Da at Adi Da Samrajashram.
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.
Tags: Finnish
Sanat kuten "vapaus" ja "rakkaus" määritetään yleisesssä maallikkoympäristössä erittäin rajoitetusti. Tässä Adi Dan esseen lausunnassa hän avaa näiden sanojen aitoa merkitystä.
Slides from a Darshan occasion of Avatar Adi Da at Adi Da Samrajashram.
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.
Tags: Finnish
In October of 1978, in Land Bridge Pavilion at the Mountain Of Attention Sanctuary in Northern California, devotees of Adi Da Samraj gathered with Him for an occasion in which He responded to their questions. At one point, a young boy stood up to ask a question. With quiet determination, he asked Avatar Adi Da if he could help him find a way to stop being self-righteous with other people. Avatar Adi Da gave the boy a radiant smile and began to speak to him with great gentleness and love. This is a video excerpt from that Talk. This is track 6 on the DVD, Surrender of self Is A Koan. It is also available in audio form as Track 3 of the free, downloadable CD, The Liberating Word of Avatar Adi Da Samraj, Volume 1.
May You Ever Dwell In Our Hearts is a deeply moving, sacred, contemplative CD that celebrates Adi Da's Life of Love and Blessing. This tribute to Adi Da Samraj includes music from many different genres, ranging from Indian classical to jazz to world music and other contemporary styles.
With over two hours of devotional songs filling this double CD, you can listen to pieces composed and performed by many devotee artists, including Naamleela Free Jones, Tamarind Free Jones, Ray Lynch, John Wubbenhorst, John Mackay, Sally Howe, Crane Kirkbride, Antonina Randazzo, Katya Grineva and many others.
Some of the twenty-five pieces on May You Ever Dwell In Our Hearts were written and offered in the days immediately following Adi Da's Passing on November 27, 2008, or in the year-long period of formal mourning that followed. Other songs were offered to Him in person during His Lifetime. This CD also contains new songs never released before by Naamleela, Tamarind, and other musicians.
Tags: music CD
Moce Dau Loloma - Alifereti Ledua and His Band
disc one, track 6 of May You Ever Dwell In Our Hearts
May You Ever Dwell In Our Hearts is a deeply moving, sacred, contemplative CD that celebrates Adi Da's Life of Love and Blessing. This tribute to Adi Da Samraj includes music from many different genres, ranging from Indian classical to jazz to world music and other contemporary styles.
With over two hours of devotional songs filling this double CD, you can listen to pieces composed and performed by many devotee artists, including Naamleela Free Jones, Tamarind Free Jones, Ray Lynch, John Wubbenhorst, John Mackay, Sally Howe, Crane Kirkbride, Antonina Randazzo, Katya Grineva and many others.
Some of the twenty-five pieces on May You Ever Dwell In Our Hearts were written and offered in the days immediately following Adi Da's Passing on November 27, 2008, or in the year-long period of formal mourning that followed. Other songs were offered to Him in person during His Lifetime. This CD also contains new songs never released before by Naamleela, Tamarind, and other musicians.
Tags: music CD
Om Sri Turaga Dau Loloma Vunirarama - Felix Woldenberg
disc one, track 5 of May You Ever Dwell In Our Hearts
"Turaga Dau Loloma Vunirarama" is a title given to Avatar Adi Da by the native Fijians of Naitauba: "The Great Lord [Turaga] Who Is The Divine Adept [Dau] Of The Divine Love [Loloma] and The Self-Radiant Divine Source and Substance [Vu] Of [ni] The Divine 'Brightness' [Rarama]".
May You Ever Dwell In Our Hearts is a deeply moving, sacred, contemplative CD that celebrates Adi Da's Life of Love and Blessing. This tribute to Adi Da Samraj includes music from many different genres, ranging from Indian classical to jazz to world music and other contemporary styles.
With over two hours of devotional songs filling this double CD, you can listen to pieces composed and performed by many devotee artists, including Naamleela Free Jones, Tamarind Free Jones, Ray Lynch, John Wubbenhorst, John Mackay, Sally Howe, Crane Kirkbride, Antonina Randazzo, Katya Grineva and many others.
Some of the twenty-five pieces on May You Ever Dwell In Our Hearts were written and offered in the days immediately following Adi Da's Passing on November 27, 2008, or in the year-long period of formal mourning that followed. Other songs were offered to Him in person during His Lifetime. This CD also contains new songs never released before by Naamleela, Tamarind, and other musicians.
Tags: music CD
"Avadhoota Stotram" ("Hymn Praising the Avadhoot") is a traditional hymn that Swami Muktananda adapted to praise his Guru, Bhagavan Nityananda. In this English version, Adi Da's devotees adapt the hymn to praise their Divine Avadhoot, Adi Da.
May You Ever Dwell In Our Hearts is a deeply moving, sacred, contemplative CD that celebrates Adi Da's Life of Love and Blessing. This tribute to Adi Da Samraj includes music from many different genres, ranging from Indian classical to jazz to world music and other contemporary styles.
With over two hours of devotional songs filling this double CD, you can listen to pieces composed and performed by many devotee artists, including Naamleela Free Jones, Tamarind Free Jones, Ray Lynch, John Wubbenhorst, John Mackay, Sally Howe, Crane Kirkbride, Antonina Randazzo, Katya Grineva and many others.
Some of the twenty-five pieces on May You Ever Dwell In Our Hearts were written and offered in the days immediately following Adi Da's Passing on November 27, 2008, or in the year-long period of formal mourning that followed. Other songs were offered to Him in person during His Lifetime. This CD also contains new songs never released before by Naamleela, Tamarind, and other musicians.
Tags: music CD
May You Ever Dwell In Our Hearts is a deeply moving, sacred, contemplative CD that celebrates Adi Da's Life of Love and Blessing. This tribute to Adi Da Samraj includes music from many different genres, ranging from Indian classical to jazz to world music and other contemporary styles.
With over two hours of devotional songs filling this double CD, you can listen to pieces composed and performed by many devotee artists, including Naamleela Free Jones, Tamarind Free Jones, Ray Lynch, John Wubbenhorst, John Mackay, Sally Howe, Crane Kirkbride, Antonina Randazzo, Katya Grineva and many others.
Some of the twenty-five pieces on May You Ever Dwell In Our Hearts were written and offered in the days immediately following Adi Da's Passing on November 27, 2008, or in the year-long period of formal mourning that followed. Other songs were offered to Him in person during His Lifetime. This CD also contains new songs never released before by Naamleela, Tamarind, and other musicians.
Tags: music CD
Facing Beloved / No One Like Me - John Wubbenhorst
disc one, track 2 of May You Ever Dwell In Our Hearts
May You Ever Dwell In Our Hearts is a deeply moving, sacred, contemplative CD that celebrates Adi Da's Life of Love and Blessing. This tribute to Adi Da Samraj includes music from many different genres, ranging from Indian classical to jazz to world music and other contemporary styles.
With over two hours of devotional songs filling this double CD, you can listen to pieces composed and performed by many devotee artists, including Naamleela Free Jones, Tamarind Free Jones, Ray Lynch, John Wubbenhorst, John Mackay, Sally Howe, Crane Kirkbride, Antonina Randazzo, Katya Grineva and many others.
Some of the twenty-five pieces on May You Ever Dwell In Our Hearts were written and offered in the days immediately following Adi Da's Passing on November 27, 2008, or in the year-long period of formal mourning that followed. Other songs were offered to Him in person during His Lifetime. This CD also contains new songs never released before by Naamleela, Tamarind, and other musicians.
Tags: music CD
The title is a reference to the time of Avatar Adi Da's Divine Mahasamadhi at 5:05pm (Fiji time) on November 27, 2008.
May You Ever Dwell In Our Hearts is a deeply moving, sacred, contemplative CD that celebrates Adi Da's Life of Love and Blessing. This tribute to Adi Da Samraj includes music from many different genres, ranging from Indian classical to jazz to world music and other contemporary styles.
With over two hours of devotional songs filling this double CD, you can listen to pieces composed and performed by many devotee artists, including Naamleela Free Jones, Tamarind Free Jones, Ray Lynch, John Wubbenhorst, John Mackay, Sally Howe, Crane Kirkbride, Antonina Randazzo, Katya Grineva and many others.
Some of the twenty-five pieces on May You Ever Dwell In Our Hearts were written and offered in the days immediately following Adi Da's Passing on November 27, 2008, or in the year-long period of formal mourning that followed. Other songs were offered to Him in person during His Lifetime. This CD also contains new songs never released before by Naamleela, Tamarind, and other musicians.
Tags: music CD
In this talk, Avatar Adi Da addresses the fundamental principle of existence by which we should submit ourselves: service, love, and sacrifice at the Feet of a True Guru.
The occasion of the talk was a Prasad Day on July 15, 1973. This talk, originally recorded on reel-to-reel film, was given by Adi Da in Los Angeles, California — beginning at the Ashram center on Melrose Avenue and then moving to the backyard of a devotee’s house — only a year after His formal Teaching-Work began.
The full talk is available on the DVD, The Guru Is Sufficient.
[Note: Audio quality can be improved if one uses headphone/buds and turns sound down.]
Tags: DVD
The occasion of the talk was a Prasad Day on July 15, 1973. This talk, originally recorded on reel-to-reel film, was given by Adi Da in Los Angeles, California — beginning at the Ashram center on Melrose Avenue and then moving to the backyard of a devotee’s house — only a year after His formal Teaching-Work began.
The full talk is available on the DVD, The Guru Is Sufficient.
[Note: Audio quality can be improved if one uses headphone/buds and turns sound down.]
Tags: DVD
Slides from a Darshan occasion of Avatar Adi Da at Adi Da Samrajashram.
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.
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.
Darshan occasion of Avatar Adi Da at Adi Da Samrajashram.
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.
Tags: Polish
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.
Darshan occasion of Avatar Adi Da at Adi Da Samrajashram.
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.
Tags: Polish
[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.]
"Oletko oppinut tuntemaan täydellisesti?" ("Have You Learned To Feel Perfectly?") is an excerpt from the longer talk, "The Fire Must Have Its Way". The full talk is available on the DVD, The Fire Must Have Its Way, on which this is track 1. It is also available as a CD. The talk also appears in written form in the book, My "Bright" Sight and online here.
The bottom line: If you want to feel good, you have to learn how to feel good!
ADI DA: Jotenkin, kaiken tämän keskellä, tajuat että kaikki voisi tuntua paljon paremmalta. Voisit tuntea olevasi täysin autuas. Voisit rakastaa ehdottomasti, voisit olla ehdottoman vapaa. Mutta tämä näyttää tavallisen olotilasti vastakohdalta. Olet riippuvainen kaikenlaisista reaktiivisista tunteista, matalista energiatasoista, huomion pakkomielteistä, psyko-fyysisistä tukkeutumista, olet riippuvainen kaikesta tästä, sinulla on miljoona, lukematon määrä ohjelmia, jotka ovat vähemmän kuin rakkaus, joista olet riippuvainen. Mieli on kiinnittynyt halun ja huomion ohjelmistoon. Ja jokaisella ohjelmalla on omat kohteensa joka hetkessä. Mieli pyrkii kohti yhtä tai toista kohdetta, huomiosi liikkuu kohti yhtä tai toisenlaista kohdetta. Se, miltä sinusta tuntuu joka hetkellä, on ilmaisu siitä mielen ohjelmasta, johon olet siinä kohtaa lukittuna.
Mitä olet koko elämäsi aikana oppinut? Oletko oppinut tuntemaan täydellisesti? Tuntemaan täysin? Jouduitko käymään läpi opintokauden,\Njossa opit tuntemaan äärettömiin, ehdottomaan Jumalaisuuteen asti? Ei - opit elämän kaikki reaktiokuviot, kaiken tavanomaisen halun. Ja tunsit ne ennen kuin tutustuit niihin uudellen tässä vartalossa. Eli itselläsi ei voi olla parempaa\Noloa kuin itselläsi voi olla. Ja olet riippuvainen tuntemaan itsesi vähempänä kuin rakkaus, ollaksesti vähemmän kuin ekstaasi.
ADI DA: Somehow in the midst of this round of existence you realize that you can feel a lot better than you now feel, that you can feel absolutely blissful, that you can love absolutely, that you can be absolutely free. But feeling blissful stands in contrast to your common state. You are addicted to reactive emotion, low levels of energy, gross fixations of attention, psycho-physical obstruction. You are addicted to countless programs that are less than love. In every moment your attention is moving toward one or another object, and your feeling in every moment is an expression of the program of mind into which you are locked in that moment.
Now, what have you learned in your whole life? Have you learned to feel perfectly? To feel absolutely? Did you ever go through a period of study in which you learned to feel to Infinity, to feel Absolute Divinity? No, you learned all the reactive patterns of life, all the desires for ordinary things. You knew them even before you became familiar with them again in this body. You cannot feel any better than you can feel, and you are addicted to feeling less than love, to being less than ecstasy.
Tags: Finnish DVD CD
"Oletko oppinut tuntemaan täydellisesti?" ("Have You Learned To Feel Perfectly?") is an excerpt from the longer talk, "The Fire Must Have Its Way". The full talk is available on the DVD, The Fire Must Have Its Way, on which this is track 1. It is also available as a CD. The talk also appears in written form in the book, My "Bright" Sight and online here.
The bottom line: If you want to feel good, you have to learn how to feel good!
ADI DA: Jotenkin, kaiken tämän keskellä, tajuat että kaikki voisi tuntua paljon paremmalta. Voisit tuntea olevasi täysin autuas. Voisit rakastaa ehdottomasti, voisit olla ehdottoman vapaa. Mutta tämä näyttää tavallisen olotilasti vastakohdalta. Olet riippuvainen kaikenlaisista reaktiivisista tunteista, matalista energiatasoista, huomion pakkomielteistä, psyko-fyysisistä tukkeutumista, olet riippuvainen kaikesta tästä, sinulla on miljoona, lukematon määrä ohjelmia, jotka ovat vähemmän kuin rakkaus, joista olet riippuvainen. Mieli on kiinnittynyt halun ja huomion ohjelmistoon. Ja jokaisella ohjelmalla on omat kohteensa joka hetkessä. Mieli pyrkii kohti yhtä tai toista kohdetta, huomiosi liikkuu kohti yhtä tai toisenlaista kohdetta. Se, miltä sinusta tuntuu joka hetkellä, on ilmaisu siitä mielen ohjelmasta, johon olet siinä kohtaa lukittuna.
Mitä olet koko elämäsi aikana oppinut? Oletko oppinut tuntemaan täydellisesti? Tuntemaan täysin? Jouduitko käymään läpi opintokauden,\Njossa opit tuntemaan äärettömiin, ehdottomaan Jumalaisuuteen asti? Ei - opit elämän kaikki reaktiokuviot, kaiken tavanomaisen halun. Ja tunsit ne ennen kuin tutustuit niihin uudellen tässä vartalossa. Eli itselläsi ei voi olla parempaa\Noloa kuin itselläsi voi olla. Ja olet riippuvainen tuntemaan itsesi vähempänä kuin rakkaus, ollaksesti vähemmän kuin ekstaasi.
ADI DA: Somehow in the midst of this round of existence you realize that you can feel a lot better than you now feel, that you can feel absolutely blissful, that you can love absolutely, that you can be absolutely free. But feeling blissful stands in contrast to your common state. You are addicted to reactive emotion, low levels of energy, gross fixations of attention, psycho-physical obstruction. You are addicted to countless programs that are less than love. In every moment your attention is moving toward one or another object, and your feeling in every moment is an expression of the program of mind into which you are locked in that moment.
Now, what have you learned in your whole life? Have you learned to feel perfectly? To feel absolutely? Did you ever go through a period of study in which you learned to feel to Infinity, to feel Absolute Divinity? No, you learned all the reactive patterns of life, all the desires for ordinary things. You knew them even before you became familiar with them again in this body. You cannot feel any better than you can feel, and you are addicted to feeling less than love, to being less than ecstasy.
Tags: Finnish DVD CD
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