Diet and Climate Change poster: A Better World Radio speakers: Mitchell Rabin, Abel Slater, Dina Lautman length: 66:42 date added: April 1, 2016 event date: March 30, 2016 language: English listens: 6438; listens this month: 22; listens this week: 12
[Show actually begins at 00:56, after a commercial and a brief excerpt from Mozart's Symphony No. 40.]
In this episode of the radio show, A Better World, host Mitchell Rabin conducts a Round Table discussion on the relationship between diet and climate change. He raises the tremendous possibility for both personal-planetary transformation and spiritual growth.
Joining Mitchell are Abel Slater and Dina Lautman. Abel and Dina have been devotees of Adi Da for over 25 years, and have spent significant time in Naitauba, Fiji at Adi Da’s principal Hermitage Sanctuary, Adi Da Samrajashram, where they received direct guidance from Adi Da, both in practical life wisdom and esoteric spiritual practice. Now based in New York, they also travel extensively throughout the world presenting Adi Da's spiritual teachings about right life, including diet, sexuality, meditation and conductivity. Recently, they have been focused on raising awareness about the benefits of the raw vegan diet by promoting Green Gorilla raw treats across the U.S. and around the world.
What occurs at the micro level of each individual's diet is effectively magnified at the macro level of the collective global ecosystem. Today, over 70 billion land animals are killed annually to support human meat consumption. A recent United Nations environmental impact study determined that livestock is the source of 18% of global greenhouse gases, now exceeding emissions from all transportation sources globally, which account for 17% of global greenhouse gases. Meat consumption is growing exponentially and is increasingly jeopardizing the health of the planet. Today’s Round Table will address these issues in depth. This conversation and the information we consider is vital to our personal health and to the collective survival of our species and all sentient life.
Je mravenec ego? poster: Adi Da Videa, čeština length: 18:44 date added: March 16, 2022 event date: October 20, 2004 language: Czech views: 831; views this month: 37; views this week: 31
[Contains Czech subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
"Je mravenec ego?" ("Is an ant an ego?") is a video excerpt from a humorous and profoundly insightful Avataric Discourse (given by Adi Da on October 20, 2004 at Adi Da Samrajashram), Adi Da considers the difference between self-consciousness and egoity, referring to both humans and non-humans (including dogs, ants, and trees).
ADI DA: [Laughs] You generally attribute egoity to human beings, but you wonder about everything else. For instance, what about not something relatively inert like a rug or even just standing there and not seeming to be particularly responsive, like a tree. But what about a dog? Is a dog, do you think dogs are egos when you see them, just as readily as you think of human beings as egos? But, why do you draw the line? I mean how far does it go? Where do you stop thinking of living entities, at least, as egos? Do you just presume everything bigger than a cricket is an ego? Or is everything that moves in your, from your perspective experientially or in your natural presumptions, how far do, does the fact of egoity extend in your presumption.
Well, is an ant an ego in your presumption?
The word “ego” is actually a Greek word which means “I”. I consider it with you and talk about it in terms of self-contraction and so forth, but, so that’s the elaboration on its meaning, but the word simply means “I” which means the reference, self-reference, the reflexive, reflexive pronoun as it’s called of self-reference. So, does an ant feel self-referential?
You observe them protecting themselves and struggling with others. Couldn’t do so without some kind of self-consciousness, could it? So, you naturally presume that even something like an ant is, is a self, an ego, self-aware. Does something have to move from its spatial location? Does it have to be able to take a walk or, such as an ant or a human being, or can a tree? Does a tree have self-consciousness, exhibit self-consciousness. . .
What about trees? They are entities with apparent self-consciousness of a kind. They are in that sense, egos. But are they egoic? Are they functioning egoically? Are they feeling that they are in bondage and moved to seek as human beings are and as you feel in your own case, you see? Trees don’t seem to behave, generally speaking, in quite that way. They are self-conscious as organisms, but they don’t seem to be particularly disturbed about being trees. They seem more characterized by some kind of contemplation in which they don’t feel disturbed.
But if you observe non-humans, virtually all of them show signs of setting themselves apart and entering into a contemplative state that resembles some kind of a samadhi or meditative condition.
Why do you think human beings are disturbed? You see, why is human egoity what it is? If you observe how it appears in evidence in non-humans, suggests that human beings are the way they are because they’re confined, and not just confined by walls and bars. Some people are, and they get very disturbed there, and walk back and forth or get catatonic.
Your bondage is your own activity, and it also extends from conditions. Conditions can reinforce or seem to justify self-contraction. But still what you’re suffering is self-contraction itself.
So, human beings are actually confined, and they are self-confined, and otherwise, also, living in various modes and degrees of confinement by conditions of life and in fact, human beings feel confined by bodily existence, because however healthy you may be at the moment, you know you’re going to die, and are potentially, potentially, you could suffer any number of great happenings. And you anticipate that inevitably, you will, sooner or later, experience some fundamental difficulties that you would prefer not to have to endure, including disease and death.
Well, everything that’s physically living is going to die. The trouble, the difference is does it drive you crazy, make you seek, or are you at ease, because you haven’t lost touch with what transcends that possibility?
[Contains Czech subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
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.
[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.]
Przegląd zdjęć Adi Da Samraj od pierwszych dni nauczania w 1970 r do 1986.
Aby uzyskać więcej informacji o Adi Da Samraj i Drodze Serca proszę pisać na adres: adidavideo.pl@gmail.com.
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.
[Contains Polish subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
W tym humorystycznym i głęboko wnikliwym dyskursie Adi Da rozważa różnicę między samoświadomością a egotyzmem, odnosząc się zarówno do ludzi, jak i do nie-ludzi (w tym psów, mrówek i drzew).
"Czy mrówka to też ego?" ("Is an ant an ego?") is a video excerpt from a humorous and profoundly insightful Avataric Discourse (given by Adi Da on October 20, 2004 at Adi Da Samrajashram), Adi Da considers the difference between self-consciousness and egoity, referring to both humans and non-humans (including dogs, ants, and trees).
ADI DA: Na ogół egotyzm przypisujesz ludziom, ale zastanawiasz się nad wszystkim innym.
Na przykład, jak to jest nie tylko z czymś tak biernym jak dywan, czy choćby czymś co stoi i wydaje się, że nie ma zdolności szybkiego reagowania, jak drzewo.
Ale na przykład pies? Czy kiedy patrzysz na psa myślisz, że to ego równie szybko, jak o ludziach myślisz że są ego? I dlaczego wyznaczasz granicę? Kiedy przestajesz myśleć o żyjących istotach jako ego? Czy po prostu zakładasz, że wszystko co jest większe od świerszcza to ego? Albo, że wszystko co się rusza z perspektywy twoich doświadczeń, albo tego, co uważasz za naturalne założenie?
Jak daleko sięga sprawa egotyzmu w twoim przekonaniu?
Tak. „Ego” jest greckim słowem i oznacz "ja". Rozważam to z tobą i mówię o tym w znaczeniu samoograniczenia, a więc jest to rozszerzenie jego znaczenia. Ale słowo to znaczy po prostu "ja", co oznacza samo odniesienie, tak zwany zaimek zwrotny, autoreferencyjny. A zatem, czy mrówka jest do tego zdolna?
Widzisz, że się bronią i szamoczą z innymi. Nie mogłyby tego robić bez pewnego rodzaju samoświadomości.
A zatem zakładasz, że nawet coś takiego jak mrówka jest ego, świadoma siebie. Czy to coś musi się przemieszczać ze swojego miejsca? Czy musi być zdolne do pójścia na spacer, tak jak mrówka czy człowiek, czy może to być drzewo?
Czy drzewo jest siebie świadome? Już z racji definicji samoświadomość jest rodzajem egotyzmu A jak to jest z drzewami? Widoczna jest u nich pewnego rodzaju samo-świadomość. W tym sensie też są ego. Ale czy są egotyczne?
Czy funkcjonują egotycznie? Drzewa, ogólnie mówiąc, tak się nie zachowują.
Posiadają samo-świadomość jako organizmy, ale wydaje się, że nie są szczególnie zaniepokojone tym, że są drzewami. Charakteryzuje je raczej pewnego rodzaju kontemplacja, w której nie odczuwają niepokoju. To samo można czasem zauważyć obserwując różne istoty poza ludźmi. Jeżeli zaobserwujesz nie-ludzi, praktycznie u wszystkich widoczne są oznaki lokowania się w zacisznym miejscu by oddać się kontemplacjom, które przypominają rodzaj samadhi albo stany medytacji.
Jak myślisz dlaczego ludzie są niezrównoważeni? Dlaczego ludzki egotyz jest tym czy jest? Jeżeli zaobserwujesz jak się objawia u nie-ludzi, sugeruje to, że ludzie są takimi jakimi są, bo czują się zamknięci. I nie tylko zamknięcia za ścianami i kratami. Niektórzy są za kratami i stają się bardzo niespokojni, chodzą tam i z powrotem stają się katatoniczni.
Zniewolenie jest twoim własnym aktem, podyktowanym również przez uwarunkowania.
Warunki mogą wzmocnić, a nawet, usprawiedliwić samo-ograniczenie. Ale ciągle tym powodem z którego cierpisz jest samo-ograniczenie.
Nie mniej jednak, jest coś co można zauważyć u ludzi o pewnej dojrzałości duchowej.
Następuje u nich rozluźnienie tendencji do samo-ograniczenia. Nie żyją oni w poczuciu zniewolenia tak dalece jak to robi przeciętny człowiek. A zatem ludzie są dosłownie zniewoleni, samo-zniewoleni,i żyją, odczuwając w różnym stopniu, ograniczenia warunkami życia. I w efekcie ludzie czują, że egzystencja w ciele fizycznym jest ograniczeniem. Bo niezależnie od tego jak zdrowo teraz się czujesz, wiesz że umrzesz, i potencjalnie może cię spotkać wiele przykrości.
Zdajesz sobie sprawę, że to nieuniknione i wcześniej czy później, doświadczysz oczywistych trudności których wolałabyś uniknąć łącznie z chorobą i śmiercią. Wszystko co żyje życiem fizycznym umrze. Różnica polega na tym, czy doprowadza cię to do szału, prawia, że poszukujesz, albo czy jesteś spokojna, bo nie utraciłaś kontaktu z Tym co transcenduje taką możliwość?
ADI DA: [Laughs] You generally attribute egoity to human beings, but you wonder about everything else. For instance, what about not something relatively inert like a rug or even just standing there and not seeming to be particularly responsive, like a tree. But what about a dog? Is a dog, do you think dogs are egos when you see them, just as readily as you think of human beings as egos? But, why do you draw the line? I mean how far does it go? Where do you stop thinking of living entities, at least, as egos? Do you just presume everything bigger than a cricket is an ego? Or is everything that moves in your, from your perspective experientially or in your natural presumptions, how far do, does the fact of egoity extend in your presumption.
Well, is an ant an ego in your presumption?
The word “ego” is actually a Greek word which means “I”. I consider it with you and talk about it in terms of self-contraction and so forth, but, so that’s the elaboration on its meaning, but the word simply means “I” which means the reference, self-reference, the reflexive, reflexive pronoun as it’s called of self-reference. So, does an ant feel self-referential?
You observe them protecting themselves and struggling with others. Couldn’t do so without some kind of self-consciousness, could it? So, you naturally presume that even something like an ant is, is a self, an ego, self-aware. Does something have to move from its spatial location? Does it have to be able to take a walk or, such as an ant or a human being, or can a tree? Does a tree have self-consciousness, exhibit self-consciousness. . .
What about trees? They are entities with apparent self-consciousness of a kind. They are in that sense, egos. But are they egoic? Are they functioning egoically? Are they feeling that they are in bondage and moved to seek as human beings are and as you feel in your own case, you see? Trees don’t seem to behave, generally speaking, in quite that way. They are self-conscious as organisms, but they don’t seem to be particularly disturbed about being trees. They seem more characterized by some kind of contemplation in which they don’t feel disturbed.
But if you observe non-humans, virtually all of them show signs of setting themselves apart and entering into a contemplative state that resembles some kind of a samadhi or meditative condition.
Why do you think human beings are disturbed? You see, why is human egoity what it is? If you observe how it appears in evidence in non-humans, suggests that human beings are the way they are because they’re confined, and not just confined by walls and bars. Some people are, and they get very disturbed there, and walk back and forth or get catatonic.
Your bondage is your own activity, and it also extends from conditions. Conditions can reinforce or seem to justify self-contraction. But still what you’re suffering is self-contraction itself.
So, human beings are actually confined, and they are self-confined, and otherwise, also, living in various modes and degrees of confinement by conditions of life and in fact, human beings feel confined by bodily existence, because however healthy you may be at the moment, you know you’re going to die, and are potentially, potentially, you could suffer any number of great happenings. And you anticipate that inevitably, you will, sooner or later, experience some fundamental difficulties that you would prefer not to have to endure, including disease and death.
Well, everything that’s physically living is going to die. The trouble, the difference is does it drive you crazy, make you seek, or are you at ease, because you haven’t lost touch with what transcends that possibility?
Leela Crane Kirkbride poster: Adi Da Video Polska speaker: Crane Kirkbride length: 13:26 date added: August 20, 2022 language: Polish views: 832; views this month: 33; views this week: 23
[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.
Modlitwa dla Świata poster: Adi Da Video Polska speaker: Jacqueline Clemons length: 03:32 date added: November 19, 2018 language: Polish views: 2130; views this month: 20; views this week: 12
[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.]
Piosenkarka i autorka tekstów Jacqueline Clemons śpiewa "The Universal World-Prayer", modlitwę o pokój napisaną przez Adi Da Samraj. Muzyka Nicka Milo i Jacqueline Clemons.
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).
[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.]
Awatar Adi Da mówi o konieczności "sadhany", czyli praktyki duchowej, w związku z Urzeczywistnionym Mistrzem Duchowym.
On July 2, 1988, in Land Bridge Pavilion at The Mountain Of Attention, Adi Da gives the talk, "Contemplation, Satsang, Sadhana", which would appear in the May/June 1988 issue of Crazy Wisdom Magazine.
In this excerpt, "Poświęć swoje życie Urzeczywistnieniu Boga" ("Devote Your Life To God-Realization"), Adi Da speaks about the necessity for "sadhana", or spiritual practice, in relationship to the God-Realized Spiritual Master.
"All there is is a mechanism to be dealt with. You're not uniquely born. It's the same mechanism as in all other cases. And, in all cases it requires a tremendous ordeal."
Beginning at 17:30 (and continuing to the end of this video), a formal Darshan occasion is shown.
[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.]
Tässä keskustelussa vuodelta 1988 Avatar Adi Da puhuu "sadhanan", tai hengellisen harjoituksen, tarpeellisuudesta kun elää omistautuvassa suhteessa Jumalan Toteuttaneen Hengellisen Mestarin kanssa.
On July 2, 1988, in Land Bridge Pavilion at The Mountain Of Attention, Adi Da gives the talk, "Contemplation, Satsang, Sadhana", which would appear in the May/June 1988 issue of Crazy Wisdom Magazine.
In this excerpt, "Omistaudu Jumalan Toteutukselle" ("Dedicate Your Life To God-Realization"), Adi Da speaks about the necessity for "sadhana", or spiritual practice, in relationship to the God-Realized Spiritual Master.
ADI DA: All there is is a mechanism to be dealt with. You're not uniquely born. It's the same mechanism as in all other cases. And, in all cases it requires a tremendous ordeal.
Beginning at 17:30 (and continuing to the end of this video), a formal Darshan occasion is shown.
[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 Da Samraj puhuu "sadhanan", tai hengellisen harjoituksen, välttämättömyydesta suhteessa Jumalan Toteuttaneeseen Hengelliseen Mestariin.
On July 2, 1988, in Land Bridge Pavilion at The Mountain Of Attention, Adi Da gives the talk, "Contemplation, Satsang, Sadhana", which would appear in the May/June 1988 issue of Crazy Wisdom Magazine.
In this excerpt, "Omistaudu Jumalan Toteutukselle" ("Devote Your Life To God-Realization"), Adi Da speaks about the necessity for "sadhana", or spiritual practice, in relationship to the God-Realized Spiritual Master.
"All there is is a mechanism to be dealt with. You're not uniquely born. It's the same mechanism as in all other cases. And, in all cases it requires a tremendous ordeal."
Beginning at 17:30 (and continuing to the end of this video), a formal Darshan occasion is shown.
[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.
[Contains Finnish subtitles. If the CC icon ("Subtitles/closed captions") has a red line under it, the subtitles should appear. If you don't see them, just press the CC icon to turn them on.]
"Onko Muurahaisella Egoa?" ("Is an ant an ego?") is a video excerpt from a humorous and profoundly insightful Avataric Discourse (given by Adi Da on October 20, 2004 at Adi Da Samrajashram), Adi Da considers the difference between self-consciousness and egoity, referring to both humans and non-humans (including dogs, ants, and trees).
ADI DA: [Laughs] You generally attribute egoity to human beings, but you wonder about everything else. For instance, what about not something relatively inert like a rug or even just standing there and not seeming to be particularly responsive, like a tree. But what about a dog? Is a dog, do you think dogs are egos when you see them, just as readily as you think of human beings as egos? But, why do you draw the line? I mean how far does it go? Where do you stop thinking of living entities, at least, as egos? Do you just presume everything bigger than a cricket is an ego? Or is everything that moves in your, from your perspective experientially or in your natural presumptions, how far do, does the fact of egoity extend in your presumption.
Well, is an ant an ego in your presumption?
The word “ego” is actually a Greek word which means “I”. I consider it with you and talk about it in terms of self-contraction and so forth, but, so that’s the elaboration on its meaning, but the word simply means “I” which means the reference, self-reference, the reflexive, reflexive pronoun as it’s called of self-reference. So, does an ant feel self-referential?
You observe them protecting themselves and struggling with others. Couldn’t do so without some kind of self-consciousness, could it? So, you naturally presume that even something like an ant is, is a self, an ego, self-aware. Does something have to move from its spatial location? Does it have to be able to take a walk or, such as an ant or a human being, or can a tree? Does a tree have self-consciousness, exhibit self-consciousness. . .
What about trees? They are entities with apparent self-consciousness of a kind. They are in that sense, egos. But are they egoic? Are they functioning egoically? Are they feeling that they are in bondage and moved to seek as human beings are and as you feel in your own case, you see? Trees don’t seem to behave, generally speaking, in quite that way. They are self-conscious as organisms, but they don’t seem to be particularly disturbed about being trees. They seem more characterized by some kind of contemplation in which they don’t feel disturbed.
But if you observe non-humans, virtually all of them show signs of setting themselves apart and entering into a contemplative state that resembles some kind of a samadhi or meditative condition.
Why do you think human beings are disturbed? You see, why is human egoity what it is? If you observe how it appears in evidence in non-humans, suggests that human beings are the way they are because they’re confined, and not just confined by walls and bars. Some people are, and they get very disturbed there, and walk back and forth or get catatonic.
Your bondage is your own activity, and it also extends from conditions. Conditions can reinforce or seem to justify self-contraction. But still what you’re suffering is self-contraction itself.
So, human beings are actually confined, and they are self-confined, and otherwise, also, living in various modes and degrees of confinement by conditions of life and in fact, human beings feel confined by bodily existence, because however healthy you may be at the moment, you know you’re going to die, and are potentially, potentially, you could suffer any number of great happenings. And you anticipate that inevitably, you will, sooner or later, experience some fundamental difficulties that you would prefer not to have to endure, including disease and death.
Well, everything that’s physically living is going to die. The trouble, the difference is does it drive you crazy, make you seek, or are you at ease, because you haven’t lost touch with what transcends that possibility?
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: 21; 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).
[This interview is in Dutch, with English subtitles.]
On February 24, 2013, Dutch devotee Tom Jacobs (currently a resident of Adi Da Samrajashram) was featured on the popular Dutch TV program, De Reünie ("The Reunion"), which is seen by two million viewers.
Each episode of De Reünie focuses on the lives of a few members of a particular school class from decades ago. This week featured members from Tom's class - including Tom.
The full interview explores Tom's life as a devotee of Adi Da Samraj, and then explores a tragedy in Tom's early life (the trauma of which was completely relieved by Adi Da, as Tom describes). The interview is in Dutch, but English subtitles have been added. The interviewer (and show host) is Rob Kamphues. For a fuller account of how Tom found Adi Da (written by Tom), click here.
Note: Unlike most of the videos in our library, this is a Facebook video; we have discovered that, for some reason, some people are not able to play it.
The Gift and Calling of Adi Da poster: Adidam India length: 12:35 date added: September 25, 2014 language: English views: 5473; views this month: 22; views this week: 5
The video, from Adidam India, begins with a slideshow of photos from Adi Da Samrajashram, accompanied by traditional Indian chanting by Nirmalya Dey, with devotee John Wubbenhorst playing the bansuri.
As the musical accompaniment continues, the video shows photos and video clips of Avatar Adi Da, accompanied by excerpts (and adaptations) from the recitation, Aham Da Asmi ("I Am Da"), overlaid on the screen.
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