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.
poster: CDBaby length: 06:50 date added: February 9, 2020 language: English views: 1655; views this month: 2; views this week: 2
"Facing Beloved / No One Like Me" is by John Wubbenhorst. It is track 2 from Disc One of the double CD, May You Ever Dwell In Our Hearts. John Wubbenhorst plays bansuri, drum master Subash Chandran plays ghatam and konnokol, and drum master Ganesh Kumar plays kanjira.
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.
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.
A video excerpt from an Avataric Discourse given by Avatar Adi Da on November 6, 2004, at Adi Da Samrajashram.
The complete Avataric Discourse (nearly four hours long) is available on the DVD, There Are No Historical Selves. In this Discourse, Adi Da elaborates His assertion that although we refer to others as "you" and ourselves as "I", we have never really experienced any such separate entities. Furthermore, the self-reference is a reference to a fiction, a convention from the society of egos.
ADI DA: You refer to yourself every time you say a sentence because that's how sentences are supposed to be constructed, and yet you have no experience of that "self" that you keep referring to. You don't experience it any more than you experience the room. You can experience "yourself", so-called, from the point of view of the moment or what could be called the "late time' of every perception and thought. It's the "late time" because it's after when it occurred. But it's called the present because it seems to be happening now.
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.
Guru as Prophet poster: belleislesound length: 58:23 date added: February 8, 2020 event date: December 23, 1973 language: English views: 1656; views this month: 4; views this week: 4
A talk by Avatar Adi Da titled "Guru as Prophet", given on December 23, 1973. The full talk is available on the double CD, Money, Food, and Sex / Guru as Prophet. A written version of this talk is available in the book, My "Bright" Word.
In this talk, Adi Da distinguishes between the Spiritual function and the "prophet" function of the True Guru. As prophet, the Guru offends, criticizes, and undermines the usual ego-based life by confounding the search and the need for consolation and fascination. This process works to bring about a crisis of understanding in anyone not yet involved in the real Spiritual process.
Adi Da explains that teachings about ordinary life or even about Spiritual life tend to console the seeker in some way, exploiting the search for self-fulfillment. But contact with the True Guru frustrates the seeker instead, and draws the individual into the feeling of dilemma that is at the root of his or her search. This serves the crisis that must precede the real Spiritual process whereby the True Guru's Spiritual Function may be discovered.
Later in the Discourse, Avatar Adi Da returns to the primary theme of the Guru-devotee relationship. When the ego-frustrating process is engaged as Satsang, or relationship to the Guru, then present Realization of the Divine can be Awakened by Grace, and the real Spiritual process can begin.
ADI DA: To the extent that I appear in public at all—for example, by writing books, or even simply by the existence of the gathering of My devotees in this world—My visible Role can only be that of Prophet. I do not serve people's random needs to be fulfilled, to be consoled, to be fascinated. Every individual who is moved to Realize Real God, Truth, and Reality in My Avataric Divine Company must approach Me as My formally practicing devotee—and, in every such case, the usual egoic process will (and must) be Offended, Criticized, and Undermined by Me.
As the Avataric Incarnation of the Very Divine Person, I must be Paradoxical, I must be Free—in order to Serve the Divine Liberation of My devotees. The qualities of My Avataric Divine Activity cannot be predetermined. I do not consistently assume the qualities of any particular archetype—the holy man, the Yogi, the Sage. I must be Free to Appear as I will. I am always Acting to Undo the egoic life of My devotees—even if only by Merely Being Who I Am.
My Relationship with Adi Da Samraj poster: Frederick Abrams speaker: James Steinberg length: 15:10 date added: February 8, 2020 event date: August 24, 2019 language: English views: 1508; views this month: 2; views this week: 2
Author and longtime devotee James Steinberg gave a talk and video presentation at the Westside Tower Salon on August 24, 2019, on his personally close relationship to Adi Da Samraj and on reactions from people raised in Western civilization to the Guru-devotee relationship. James also described how, later in His life, Adi Da became a prolific, internationally recognized contemporary artist.
Westside Tower Salon is something of an intimate think tank — a social gathering networking venue, modeled in the spirit of the artistic and literary salons of the 17th and 18th centuries. Artist Frederick Abrams started the salon in Abrams' Tower, his new multimedia arts building in West Los Angeles.
[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.]
"Tämä paikka ei ole utopia" ("This Place Is Not a Utopia") is an excerpt from an Avataric Discourse given by Adi Da Samraj on October 6, 2005, at the Mountain Of Attention Sanctuary.
ADI DA: "I find people's sorrows and losses to be heartbreaking and terrible and an immense burden and I am sympathetic and bless people in their trouble. However you must understand that is the nature of this place. This is not utopia, it is not paradise. It is a place of death, endings, suffering, brief amusements. It is not enough and merely to react to your difficulties for overlong and try to make an entire life out of it is fruitless. You do have to move on beyond that reaction to any moments suffering and loss. You must know the place you’re in and live in accordance with that knowledge instead of being sympathetic with some false view of the world or self or trying to idealize some aspect of potential experience, indulging in what amounts to addictions, repetitions of experiences, in order to avoid the knowledge of what is inherent in life, as well as all the hell that is coming on earth and is here. You will not be fulfilled.”
poster: AdiDaVideos length: 08:52 date added: January 28, 2020 event date: October 28, 1978 language: English views: 1221; views this month: 3; views this week: 3
In this excerpt, Avatar Adi Da speaks directly and humorously to a beginner who assumes her lack of devotional self-surrender is a "problem", rather than a process. He contrasts the beginner's necessarily muscular, “tear your guts out”, tapas-filled practice of relatively superficial surrender (counter-egoically cutting into lifetimes of self-possession) with the mature devotee's spontaneous, profound, and complete surrender. A central principle of the process is “just do it” persistence.
poster: Aniello Panico speaker: Aniello Panico length: 09:48 date added: January 21, 2020 language: English views: 1798; views this month: 4; views this week: 4
Longtime devotee Aniello Panico tells a story from one of the happiest days of his life: the day Bhagavan Adi Da met and Blessed his mother (when she was 79 or 80 years old) at the Mountain Of Attention, during the Ten-Day Gathering of 1995-1996. This video tells the whole joyous story.
ANIELLO: "I like to share this story because it shows the human compassion and humor of the Guru."
The cookbook Aniello and Brenda helped create for Aniello's mother, Elodia Rigante's Italian Immigrant Cooking, and a New York Times article on the book, Recapturing the Flavors of an Era (August 27, 1995). Aniello, quoted in the article, "We all got heavier putting this cookbook together. . . I gained seven pounds."
For a photo of Adi Da with Aniello's mother, click here.
For a photo of Adi Da holding Aniello's mother's hand, click here.
For more stories and videos from Aniello, click here.
Freedom Is The Only Law poster: AdiDaVideos length: 04:13 date added: January 17, 2020 language: English views: 1249; views this month: 2; views this week: 2
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.
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.
[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.
[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 fragmencie nigdy wcześniej nie opublikowanego dyskursu Adi Da mówi o konieczności rozczarowania się śmiertelnym życiem w pozytywnym sensie. Pozytywne rozczarowanie pojawia się, gdy zaczynasz rozumieć i rezygnować ze stresujących i ostatecznie daremnych poszukiwań osobistego przetrwania, ziemskiego szczęścia i ostatecznego spełnienia życiowego.
"Pozytywne rozczarowanie" ("Positive disillusionment") is an excerpt from an Avataric Discourse. In it, 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.
[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.]
"Avete Imparato a Sentire Perfettamente?" ("Have You Learned to Feel Perfectly?") is a video 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: 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.
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