[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.]
Ukázka fotografií Adi Da Samráje, od prvních sezení se žáky v roce 1970 až do roku 1986.
A slideshow with pictures of Adi Da Samraj from the early days of His Formal Teaching Work to the 1980's, historical photos covering a broad period of His Work.
Soundtrack is a devotional piece by devotee John MacKay.
Excerpt from First Evening: Track 8 on the DVD, A Tribute to the Life and Work of His Divine Presence, Adi Da Samraj. More than 7 hours long, this Tribute DVD was filmed on the occasion of the first Anniversary of Adi Da's Divine Mahasamadhi, when devotees, family, and friends of Adi Da Samraj gathered at Adi Da Samrajashram, Fiji (Adi Da's principal Hermitage), to acknowledge Adi Da as the Divine in human form, to praise His Greatness, and to express their heart-felt gratitude for the Blessings they have received from Him.
A list of all the tracks on this DVD can be found here.
This brief excerpt is from Track 2, "Ruchira Avatara". This was recorded during the first sacred occasion in the temple, Is-Da Happen, after the cyclone. (More information about album tracks here.)
Proceeds from this album will go toward equipment for Sacred music at Adi Da Samrajashram (e.g., better amplifiers, microphones, etc.).
[If you enjoy this album, help us let others know about it! Write a review on Amazon.com or CD Baby.]
The exquisite devotional offerings on Radiance bring us all directly to Bhagavan's Holy Feet at His Great Hermitage and remind us that, despite the damage wrought by the cyclone, His Divine Presence remains Sublimely Untouched and Present there. Devotees and friends from all over the world came together to serve and restore the Holy Places and we offer this Sacred music at His Blessed Feet with all our love and devotion. All the recordings were made by the Adidam Sacred Music Guild during live occasions in the various Temples on Naitauba.
The painting by Nara Wood on the CD cover is of the "chanting room" at Samraj Mahal (on Adi Da Samrajashram), where countless musical offerings were made to Avatar Adi Da during His Lifetime when He was spending time there.
[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.]
Longtime devotee, James Steinberg, offers this testimonial to the life and work of Adi Da Samraj.
Excerpt from First Evening: Track 4 on the DVD, A Tribute to the Life and Work of His Divine Presence, Adi Da Samraj. More than 7 hours long, this Tribute DVD was filmed on the occasion of the first Anniversary of Adi Da's Divine Mahasamadhi, when devotees, family, and friends of Adi Da Samraj gathered at Adi Da Samrajashram, Fiji (Adi Da's principal Hermitage), to acknowledge Adi Da as the Divine in human form, to praise His Greatness, and to express their heart-felt gratitude for the Blessings they have received from Him.
A list of all the tracks on this DVD can be found here.
Adi Da recites His "Five Reality-Teachings", as we watch scenes from Adi Da Samrajashram, followed by Darshan of Avatar Adi Da.
Notice this:
1. You are not the one who wakes, or dreams, or sleeps.
2. You Are the actionless and formless Mere Witness of the three common states — of waking, dreaming and sleeping — and of all the apparent contents and “experiences” associated with the three common states, of waking, and of dreaming, and of sleeping.
3. You are not the body, or the doer of action, or the doer of even any of the body’s actions or functions.
4. You are not the mind, or the thinker, or the doer of even any of the actions or functions of mind or of body-mind.
5. No matter what arises — whether as or in the state of waking, or of dreaming, or of sleeping — you Are the actionless, and formless, and thought-free Mere Witness of attention itself, and of every apparent “object” of attention, and of any and every state of “experience”, and of the entirety of whatever and all that arises.
Always intensively “consider” these Five Reality-Teachings.
Always intensively observe and notice every moment of your “experience” — whether waking, dreaming, or sleeping — and, thus and thereby, “consider” and test and directly prove these Five Reality-Teachings in the moment-to-moment of your every kind and state of “experience”.
Danavira Mela, celebrated at Adi Da Samrajashram. A slideshow containing festive scenes from Qaravi, Lion's Lap, Picture Perfect, Cow Catcher, and the Inner Courtyard of the Matrix. The video clip ends with pictures of Beloved Adi Da granting Darshan while sitting in front of the window of His bedroom (which is decorated for the season).
The soundtrack includes holiday music, and devotee John Mackay's "There Is Only Light" (from the album, Danavira), which draws on the Qawwali tradition of Sufi devotional music, and resonates with the celebration of Light-In-Everybody.
[Contains Polish subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
To nagranie jest fragmentem eseju "Prawdziwie ludzka kultura nowego świata" (2001; aktualizacja 13 listopada 2019 r.). Tekst jest czytany przez studenta Adi Da Samraj. Jestem tu, by wyzwolić wszystkie istoty.
The audio recording is an excerpt from a recitation of Adi Da's essay, "Freedom Is The Only Law and Happiness Is The Only Reality". This is the Epilogue from Adi Da's book, The Truly Human New World-Culture of Unbroken Real-God-Man, which was originally written in 2001, and updated on November 13, 2019. The essay is read by a student of Adi Da.
ADI DA: Jestem tu, by wyzwolić wszystkie istoty.
Jestem tu po to, by każdemu dać prawdziwą wolność.
"Wolność" jest jednym z głównych słów związanych z polityką tego "późnych czasów". Ogólny trend demokratyzacji całego świata niesie ze sobą wzmożone zainteresowanie koncepcją wolności i dążeniem do wolności. Jednak w kontekście i uwarunkowaniach tego "późnego czasu" słowo "wolność" jest używane w taki sposób, że prawdziwe znaczenie tego słowa zostaje utracone, a jego znaczenie zmienione, a nawet wulgaryzowane.
Ten sam proces wulgaryzowania ma miejsce również w przypadku innych słów, takich jak (na przykład) słowo "miłość". Słowo "miłość" reprezentuje głęboką ideę w realiach życia, ale samo słowo jest używane bardzo swobodnie. Ludzie często mówią, że "kochają" to czy tamto, mając na myśli coś zupełnie innego niż właściwie znaczenie słowa "miłość".
"Miłość" to słowo, które słusznie sugeruje powszechne poświęcenie ego-"ja". Prawdziwa miłość jest kwestią transcendencji "ja" (lub wykraczania poza twoje ograniczenia w stosunku do innych) - ale w realiach wulgaryzowanej kultury "późnych czasów" słowo "miłość" zaczęło być używane w odniesieniu do tego, co zaspokaja twoje skłonności, spełnia twoje pragnienia, albo w jakiś sposób rekompensuje ograniczenia w twoim życiu, zadowalając cię i (tym samym) wspierając twoje egoistyczne usposobienie. To nie ma nic wspólnego z prawdziwą miłością.
Tak samo jest ze słowem "wolność" i pojęciem wolności. Kultura światowa tych "późnych czasów" jest zasadniczo kulturą egoistyczną związaną z komplikacjami w pierwszych trzech etapach życia. Jest to kultura nastolatków. I to właśnie w kontekście tej kultury wielkie słowa takie jak "miłość" i "wolność" są wulgaryzowane. W usposobieniu nastolatków słowo "wolność", podobnie jak słowo "miłość", sprowadza się do znaczenia egoistycznego. Ludzie mówią, że chcą być "wolni", chcą mieć "swobodę" działamia, lub chcą być "wolni" do robienia tego czy owego, ale właściwie chodzi im o to, że chcą być w stanie spełniać swoje pragnienia bez ograniczeń. Młodzież reagująca na opiekę rodzicielską lub oczekiwania rodziców uważa, że każdy taki autorytet lub oczekiwania mają charakter represyjny lub ograniczający. Dlatego tacy nastolatkowie mówią, że chcą być "wolni" aby robić to, co im się podoba. I ogólnie rzecz biorąc, w tym "późnym czasie" takie jest znaczenie słowa "wolność". Nawet w szerszej sferze politycznej słowo "wolność" jest używane do wyrażenia (osobistego, a także zbiorowego) zamiaru, aby możliwości spełniania pragnień, a pragnienia te (z konieczności) są zasadniczo egoistyczne.
ADI DA: I Am here to Divinely Liberate all beings.
I Am here to Grant True Freedom to every one.
“Freedom” is one of the principal words associated with the politics of this “late-time”. The general trend toward the democratization of the entire world carries with it an intensified interest in the concept of freedom and in the pursuit of freedom. However, in the context and circumstance of this “late-time”, the word “freedom” is used in such a way that the true import of the word is lost, and its meaning is transformed, and even vulgarized.
The same process of vulgarization has also occurred in the case of other words, such as (for example) the word “love”. The word “love” represents a profound concept and reality, but the word itself tends to be used very casually. People commonly say that they “love” this or that, meaning something quite different from what the word “love” rightly and truly signifies.
“Love” is a word that rightly refers to the universal Sacrifice of ego-“self”. Real love is a matter of transcending “self” (or going beyond your limitations in relation to others)—but, in the “late-time” circumstance of vulgarized culture, the word “love” has come to be used in relation to whatever satisfies your inclinations, or fulfills your desires, or (otherwise) somehow compensates for limitations in your life by pleasing you and (thereby) supporting your egoic disposition. None of that has anything to do with real love.
So it also is with the word “freedom”, and the notion of freedom. The world-culture of this “late-time” is essentially an ego-culture associated with complications in the first three stages of life. It is essentially an adolescent culture. And it is in the context of that culture that great words like “love” and “freedom” become vulgarized. In the adolescent disposition, the word “freedom”, like the word “love”, is reduced to an egoic meaning. People say they want to be “free”, or want to act “freely”, or want to be “free” to do this or that—but what they actually mean is that they want to be able to fulfill their desires without limitation. An adolescent reacting to parental authority or parental expectations regards any such authority or expectations to be oppressive or limiting. Therefore, such adolescents say that they want to be “free” to do whatever they please. And that is, in general, what is meant in this “late-time” by the word “freedom”. Even in the larger political sphere, the word “freedom” is used to express the (personal, and also collective) intent to be able to fulfill desires—and those desires are (necessarily) fundamentally ego-based.
What does the fulfillment of desires have to do with true freedom? Rightly, the word “freedom” is synonymous with the word “liberation”. To “be free”, or to “be liberated”, means to “go beyond bondage”. The opposite of “freedom” is “bondage”. If one is truly moved to be truly free, one is moved to relinquish (and go beyond) bondage. Such is the true Wisdom-understanding of freedom.
Neither true freedom, nor real love, nor any other great concept is rightly understood via the words and concepts of adolescents. There must be human maturity (and, therefore, growth in Wisdom) for the great meanings underlying these concepts to be understood and actually lived.
Be moved toward real love, without limit. Be moved toward real happiness, without limit.
Be moved toward true freedom, without limit. You should (and, ultimately, must) be so moved. But to actually realize love (or real happiness, or true freedom) without limit, you must deal with yourself most profoundly. You cannot merely be reactive, like an adolescent or a worldly person.
If you want to be truly free, you must first understand that you are bound, and you must understand how you are bound, and then you must do something about that. If, on the other hand, you are merely reactively inclined to fulfill desires, and you want to be (so-called) “free” to do so, then you are not examining your bondage—what its roots are, what its signs are, what its characteristics are—and, if you are not examining your bondage with real discriminative intelligence, you are also not doing what you must do in order to be truly free.
Freedom Is The Only Law poster: AdiDaVideos length: 04:13 date added: January 17, 2020 language: English views: 1218; views this month: 55; views this week: 17
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 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.
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.
Club Rat poster: AdiDaUpClose speaker: Chris Tong length: 01:04 date added: July 6, 2021 language: English listens: 998; listens this month: 47; listens this week: 18
On July 7, 1992 (Fiji time), at Adi Da Samrajashram, Adi Da created "Club Rat", a most unusual gathering during the height of a Celebratory period. For those unfamiliar with Club Rat, you can read Chris Tong's story about it here.
Music plays a central role in the story. For this reason, in celebration of the 29th anniversary of Club Rat (on July 7, 2021), Chris has recreated part of the rock song he wrote and performed that evening, Club Rat, so you can at least get a taste of the actual music from that night. (Adi Da had called for an evening of rock music. Club Rat was the opening song of a night of music that would go on to include much more than rock music. . .)
If for some reason, the player above doesn't work, try this player:
Club Rat. Club Rat. The funky place where God is at. Club Rat. Club Rat. The funky place where. . . only skanks and whores walk through its doors. There you find Your Self and lose yourself. When the Lord's in town Everyone gets down. Club Rat. Club Rat. The funky place where God is at. (etc.)
CHRIS: This recreation is just as we presented it to Beloved Adi Da during the Club Rat gathering, except for some improvements due to better musical equipment and technology (e.g., drum machines instead of upside-down, plastic "piss buckets" 😜 — read the full story for more about that! ).
I wrote Club Rat, keeping in mind the intensity and "badness" of the pop rock music Beloved Adi Da was listening to at the time (like Michael Jackson's Beat It).
The lyrics are drawn from Adi Da's instructions to us about Club Rat, such as: Club Rat was to be the most "funky" place ever; participating devotees had to be "skanks and whores" — in other words, no suppressed energy or emotional-sexual complication (so He could work with our entire energy, not just the superficial part we usually show to or share with others socially); etc.
The lyrics also drew on current, ongoing considerations Adi Da was having with devotees at the time, such as His Calling to us to "get down" (He was riffing on the popular 1970's slang phrase, giving it His Own unique meaning): a reminder for us to incarnate whole bodily (rather than being merely a "point" in the head, refusing to "get down" below the head).
The line, "When the Lord's in town" was a reference to Beloved Adi Da visiting the "village" of Qaravi: the area of the island of Naitauba where His devotees lived and where "Club Rat" (Hymns To Me) was located.
Leela Crane Kirkbride poster: Adi Da Video Polska speaker: Crane Kirkbride length: 13:26 date added: August 20, 2022 language: Polish views: 866; views this month: 61; views this week: 14
[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.]
Longtime devotee, Crane Kirkbride, offers this testimonial to the life and work of Adi Da Samraj, in which he describes singing for, and with, Adi Da. Includes a clip of Adi Da singing opera with Crane; and a slideshow of stunning pictures of Adi Da from 1972 through 2008, accompanied by Crane singing "I Am Who You Are".
This video clip is an excerpt from First Evening: Tracks 16 and 17 on the DVD, A Tribute to the Life and Work of His Divine Presence, Adi Da Samraj. More than 7 hours long, this Tribute DVD was filmed on the occasion of the first Anniversary of Adi Da's Divine Mahasamadhi, when devotees, family, and friends of Adi Da Samraj gathered at Adi Da Samrajashram, Fiji (Adi Da's principal Hermitage), to acknowledge Adi Da as the Divine in human form, to praise His Greatness, and to express their heart-felt gratitude for the Blessings they have received from Him.
A list of all the tracks on this DVD can be found here.
[Contains Italian subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
Longtime devotee, Crane Kirkbride, offers this testimonial to the life and work of Adi Da Samraj, in which he describes singing for, and with, Adi Da. Includes a clip of Adi Da singing opera with Crane; and a slideshow of stunning pictures of Adi Da from 1972 through 2008, accompanied by Crane singing "I Am Who You Are".
This video clip is an excerpt from First Evening: Tracks 16 and 17 on the DVD, A Tribute to the Life and Work of His Divine Presence, Adi Da Samraj. More than 7 hours long, this Tribute DVD was filmed on the occasion of the first Anniversary of Adi Da's Divine Mahasamadhi, when devotees, family, and friends of Adi Da Samraj gathered at Adi Da Samrajashram, Fiji (Adi Da's principal Hermitage), to acknowledge Adi Da as the Divine in human form, to praise His Greatness, and to express their heart-felt gratitude for the Blessings they have received from Him.
A list of all the tracks on this DVD can be found here.
[Contains 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.]
Longtime devotee, Crane Kirkbride, offers this testimonial to the life and work of Adi Da Samraj, in which he describes singing for, and with, Adi Da. Includes a clip of Adi Da singing opera with Crane; and a slideshow of stunning pictures of Adi Da from 1972 through 2008, accompanied by Crane singing "I Am Who You Are".
This video clip is an excerpt from First Evening: Tracks 16 and 17 on the DVD, A Tribute to the Life and Work of His Divine Presence, Adi Da Samraj. More than 7 hours long, this Tribute DVD was filmed on the occasion of the first Anniversary of Adi Da's Divine Mahasamadhi, when devotees, family, and friends of Adi Da Samraj gathered at Adi Da Samrajashram, Fiji (Adi Da's principal Hermitage), to acknowledge Adi Da as the Divine in human form, to praise His Greatness, and to express their heart-felt gratitude for the Blessings they have received from Him.
A list of all the tracks on this DVD can be found here.
The Five Reality-Teachings poster: AdiDaUpClose length: 03:30 date added: September 3, 2023 language: English views: 829; views this month: 108; views this week: 35
As part of His recitation of The Happenine Book in April, 2006, at Adi Da Samrajashram, Adi Da recites "The Five Reality-Teachings". A chanted version is available here.
I’ve sung Have Yourself a Merry Little Christmas to Beloved Adi Da many times over the years — at the Manner of Flowers, at Adi Da Samrajashram, at First People / Great Food Dish, etc. (as one of a small group of singers, and usually also as the keyboardist) — and I’m singing it to Him again (and all of you!) here. It is one of my favorite songs at this time of year.
For me (starting with Judy Garland's original film version), it has always been an emotion-filled song, by turns joyful, playful, nostalgic, and wistful — so that is how I sing it here.
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