The Sun of the Heart poster: DawnHorsePress length: 05:43 date added: November 30, 2019 language: English listens: 3086; listens this month: 48; listens this week: 19
The Sun of the Heart is a chanting CD made by devotee Simon Pritchard, with musical partners Rosa Guilfoyle and James Edward Clarke, and the assistance of several additional devotee musicians and singers. The eight chants on this CD were recorded, engineered and mastered by James Edward Clarke at Ty Cerdd Wales Millennium Centre – Cardiff – Wales in 2014 and 2015. The CD comes with a sixteen-page booklet of artworks and sacred text. It is available as a CD from the Dawn Horse Press.
This audio excerpt is track 6, "Da Bhagavan".
The CD is inspired by and dedicated to Ruchira Avatar Adi Da Samraj. The lyrics are all Sacred Names and Mantras given by Avatar Adi Da Samraj to His devotees for the sake of their invocation of His Divine Spiritual Presence and State.
"The Sun of the Heart is just wonderful. . . . full of the Spirit of the Happiness of God in Everyone." —Angelo Druda
"This sound is not only highly professional but also Angelic! Like too beautiful to be true. . ." —Jovana Ugolkov
The Sunshine Makers poster: frizz lefryd length: 07:43 date added: May 8, 2010 language: English views: 10763; views this month: 56; views this week: 19
One of Adi Da's favorite cartoons, "The Sunshine Makers" is a classic from the golden age of animation. Released on January 11, 1935 (an auspicious day of the year, in the sacred calendar of Adidam), the cartoon was directed by Ted Eshbaugh, the first artist/technician to figure out how to create animated cartoons in color. This restored print is the highest quality available, and is from the DVD, Toddle Tales & Rainbow Parade Cartoons.
"The Sunshine Makers" is the third cartoon in the "Rainbow Parade Series", which was produced by Van Beuren Studios to compete with Walt Disney's "Silly Symphonies". The series consisted of 27 full color, animated shorts, and was distributed to theaters by RKO between 1934 and 1936. (You can watch more of these here.)
"The Sunshine Makers" later became a regular on 1950's television, after the sale of RKO's film library. In his book, Of Mice and Magic, well-known film critic Leonard Maltin writes that his childhood (in the 1950's) included "countless viewings" of the cartoon.
"The Sunshine Makers" is also one of Adi Da's favorite cartoons, because of its depiction of Light and Happiness (magnified and spread by the "Sunshine gnomes" in the cartoon) dissolving and outshining the force of egoity (the "gloomies").
In his article, "The Sunshine Makers cartoon from 1935", James Steinberg writes, "Bhagavan Adi Da loved that cartoon! He thought that it showed the simplicity of the argument of the open hand and the closed fist, or that our un-happiness is just something that we presume. Just like He used to tell us when we came to the Mountain of Attention, or came to see Him altogether, that we could 'leave it at the gate'. There is no reason to presume the dilemma in the face of the Divine (or truly altogether). We used to watch 'The Sunshine Makers' cartoon with Him when we had to watch it on a 16mm projector. I saw it multiple times with Bhagavan and He would laugh heartily as it was shown and watch our faces to see our reactions beaming with Happiness. He always used to tell us that we could just 'drop it in the moment' (our self-contraction) and that it was 'just an act'."
Further notes on the cartoon:
* It's a musical! Almost all speech is set to music.
* At 0:43: The "Sunshine gnomes" start their morning with a conscious exercise routine that begins with bowing down to the Transcendental Sun (the source of their sunshine): "Hail, His Majesty, the Sun!"
* At 7:00: When the "gloomies" refuse to "take their medicine", the gnomes force "sunshine" down their throats. In the words of the great Spiritual Master, Sri Ramakrishna: "There are three classes of physicians: superior, mediocre, and inferior. The physician who feels the patient's pulse and just says to him, 'Take the medicine regularly' belongs to the inferior class. He doesn't care to inquire whether or not the patient has actually taken the medicine. The mediocre physician is he who in various ways persuades the patient to take the medicine, and says to him sweetly: 'My good man, how will you be cured unless you use the medicine? Take this medicine. I have made it for you myself.' But he who, finding the patient stubbornly refusing to take the medicine, forces it down his throat, going so far as to put his knee on the patient's chest is the best physician. This is the manifestation of the tamas of the physician. It doesn't injure the patient; on the contrary, it does him good."
The True Food that Sustains Us poster: AdiDaVideos length: 04:15 date added: October 3, 2019 event date: 1977 language: English views: 1094; views this month: 14; views this week: 13
There is a “logic” or “philosophy” by which human beings convince themselves they are unloved and separated from the Source of existence. Identifying with the food-body and its inevitable mortality, people are anxious and lose the connection with True Sustenance. The principle of true human existence and happiness is discovery and recognition of the inherent state of non-separation, which is native and perfectly sustaining to all life.
The Universal World-Prayer poster: AdiDaVideos speaker: Jacqueline Clemons length: 03:32 date added: April 28, 2015 language: Finnish views: 8070; views this month: 43; views this week: 16
Beloved, Inmost Heart of every heart, donotLet our human hearts be broken by our merely mortal suffering here — but Make our mortal human hearts break-Free to an unconditional love of You, that we may, Thus, love all living beings with Love's own True, and Truly broken, Heart.
Composed by Jacqueline Clemons and Nick Milo, and sung by Jacqueline Clemons, this soulful rendition of Adi Da's prayer for world peace, "The Universal World-Prayer", was sung many times at The Parliament of the World's Religions in Cape Town, South Africa, in December, 1999.
The song accompanies a slideshow of pictures of Adi Da.
We live the Law backwards. Instead of living from the point of view of Happiness, love of God, submission to the Transcendental Reality, we live in submission to others, objects, relations.
In this excerpt from a never-before-published discourse, Adi Da speaks about the necessity to become disillusioned with mortal life in a positive sense. Positive disillusionment is emerging when one begins to understand and relinquish the stressful and ultimately futile search for personal survival, worldly happiness, and ultimate life fulfillment. Only then can one be drawn into recognizing, learning about, and ecstatically participating in Reality Itself, in relationship to a True Realizer.
The Vision of Love poster: Gerald Sheinfeld speaker: Gerald Sheinfeld length: 05:41 date added: August 2, 2016 language: English listens: 5776; listens this month: 23; listens this week: 10
On his new downloadable album, At the Feet of the Spiritual Master, devotee Gerald Sheinfeld tells leelas — true stories of his life of over 45 years with Avatar Adi Da Samraj. These stories begin before the first ashram opened in 1972. They provide details of how Avatar Adi Da awakened ordinary people into devotees of Real God. These stories are based on the awakened recognition of the prior Unity of Divine Reality. They are full of lessons of self-understanding and brightening heart-joy in finding the truth about God, the truth about life and death. The truth of prior Happiness which is the true Condition of all, prior to the ego-I act of separation.
Gerald has been a devotee of Adi Da since the beginning of Adi Da's work with devotees. He accompanied Adi Da on His 1973 trip to India, and has participated in countless sacred occasions and events in the company of Adi Da in the intervening years — so he has many stories to tell!
Some of those stories are on this downloadable album. This audio excerpt is track 8, "The Vision Of Love", on Gerald's downloadable album.
True Discipline poster: TheBeezone length: 01:22 date added: August 18, 2012 event date: April 15, 1974 language: English listens: 2809; listens this month: 10; listens this week: 4
An excerpt from Garbage and the Goddess on true discipline. "Happiness is the responsibility. Freedom is the discipline."
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[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.
We Are Waiting poster: frank marrero length: 03:39 date added: September 30, 2009 language: English views: 5895; views this month: 18; views this week: 11
Darshan of Adi Da, accompanied by Adi Da's recitation of His poem, "We are waiting for something to happen to this", from Crazy Da Must Sing.
We are waiting for something to happen to this. Outside the Heart, there is only confusion and fear. All of this has become unnecessary, unequal to the Truth. Knowing this something force of our existence. We think that true appearance is in another drastic place. Seeing this dilemma and the something powerful implied somehow within it and around. There is only in the solution in the satisfactions elsewhere. Unless something happens to all of this.
Therefore, men have tussled with the two hands of adventure. Either to turn an extraordinary something here. Or else to make unusual escapes into another power, another timed, or timeless place. This is the whole account of man.
But there is a possibility between these means. There is another understanding, another adventure. If only we understand the harm in which we act. The origin of all this fearful desperation. The ordinary term in which we view the thing itself. There is a prime dilemma formed within the mind that sees the world and turns away. That turns away and turns within the life, but always turns upon the pivot of a single doubt. Within this doubt, two arms of possibility enlarge the man. One intends the world, intending magnificent life, ending in perfect happiness. One intends another life, more than life itself, beginning and ending in perfect truth. Therefore he sees all things in double terms. In opposites and contradictions, high and low. And he makes final appearance in neither kind. But forever agonizes the play of his dilemma until he dies. This is the kind he seems.
But one who understands, is free of doubt. He sees the world the same. The mind in which he sees the world is single as the Heart. He does not act upon the wheel evolving and involved, two forces on a spike. He always understands the source-ful act that turns men in and out. This is what he always does. But others act upon the thing he understands. Therefore, he is not in trouble. This is the only mood of his adventure. What should he wait to happen? Where should he go? What elsewhere? What event? All the places are a single world for him. Where others go, where others wait is all a single field of single action and no trouble. Therefore, neither high nor low, unmoved from the beginning, not turned, he stands as the Heart. This is understanding. And the image of His life.
Alexis talks about her "Where Is Happiness?" Retreat at the Man Of Radical Understanding Retreat Center (behind her) at the Mountain Of Attention Sanctuary in Northern California.
Everybody wants to be happy, but how do you actually "do" happiness? Please join us to find out more about true happiness in the free two day retreats that we offer in many locations around the world.
The retreats are based on, and inspired by, the Wisdom of Adi Da Samraj. They include guided meditations, yoga lessons, video presentations, group considerations, personal stories, contemplative walks, and delicious vegetarian meals.
The retreats are hosted by a team of experienced and long time practitioners of Avatar Adi Da’s Teachings who guide the retreat program in an inspiring fashion.
The complete weekend program (including workbook and materials) is offered for free. You only pay a contribution for food, drinks and your possible lodging during the weekend. Costs can differ depending on the location.
For more about these free weekend-long retreats, click here.
[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.
Yleinen Maailmanrukous poster: Adi Da Videot Suomi speaker: Jacqueline Clemons length: 03:32 date added: August 11, 2018 language: Finnish views: 2246; views this month: 20; views this week: 11
[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.]
Laulaja ja muusikko, Jacqueline Clemons, esittää "Yleisen Maailmanrukouksen", Adi Da Samrajin kirjoittaman rauhanrukouksen. Nick Milon ja Jacqueline Clemonsin sävellys.
Beloved, Inmost Heart of every heart, donotLet our human hearts be broken by our merely mortal suffering here — but Make our mortal human hearts break-Free to an unconditional love of You, that we may, Thus, love all living beings with Love's own True, and Truly broken, Heart.
Composed by Jacqueline Clemons and Nick Milo, and sung by Jacqueline Clemons, this soulful rendition of Adi Da's prayer for world peace, "The Universal World-Prayer", was sung many times at The Parliament of the World's Religions in Cape Town, South Africa, in December, 1999.
The song accompanies a slideshow of pictures of Adi Da.
Adi Da's Universal World-Prayer coincides with His Instructions to not "live the Law backwards": trying to love others (or attempting to bring about world peace), while failing to first love God (and have our love of others be the overflow of our communion with God).
We live the Law backwards. Instead of living from the point of view of Happiness, love of God, submission to the Transcendental Reality, we live in submission to others, objects, relations.
poster: AdidamVideos length: 07:36 date added: January 28, 2009 language: English views: 9841; views this month: 48; views this week: 32
In this discourse, Adi Da Samraj suggests that the Way He offers is not based on this assumption of separate self, but rather identification with that that is transcendent from the body-mind, the Divine Self-Condition.
The devotee asking the question of Adi Da was a former student of Zen Buddhism, so in this discourse Adi Da refers to some metaphors that are part of the Zen Buddhism Tradition.
The excerpt is from the DVD, Human History Is One Great Tradition. Subtitles in English, Spanish, French, German, Dutch, Finnish, Polish, Czech, Chinese, Japanese, and Hebrew. A CD version is also available.
This talk excerpt is followed by a clip of Darshan of Adi Da (at 6:21).
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