The Dawn Horse Testament of the Ruchira Avatar Adi Da Samraj- 2004 –



“Study my Testament. I tell
you there and always that this is my final Word and I need
not be obliged further to communicate the Way to you…. I
have given you my Word, my Promise. My Work is evident to
you in every day of your life… You are in the most
difficult position of adolescence, the position of being
directly confronted by the Absolute Truth. You, more than
anyone who might casually observe my Word and Promise and
Presence, must exhibit the revolution of
response
to Me
in your own
body-mind”.

Adi Da Samraj, October
1985

SUTRA

44

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The
first actually seeing stage of the only-by-me revealed and
given way of Adidam requires a profound exercise of the
frontal personality which surrenders, opens, and rightly
polarizes, purifies, balances, and infuses the frontal
character. That process must always take place on the basis
of the primary practice responsive reception of my Ruchira
shaktipat. And, in that process, the human and spiritual
limitations of the frontal character are to be constantly
encountered and surrendered via directly and effectively
ego-transcending devotional and spiritual communion with
me.

This real process of encounter and
self-surrender inevitably produces many kinds of phenomenal
signs. Even some signs related to the ascending spiritual
process may spontaneously appear, but the significant signs
that are specific to the first actually seeing stage of the
way of the heart are associated with the descending process.
Thus, the significant phenomena signs at this developmental
stage include psycho-physical openings and, releases
everywhere in the frontal line-spiritually relieving egoic
mental, emotional, and physical patterns, reactions, and
blocks in the hierarchical structure.

The self-contraction developed in
the context of the first three stages of life shows itself,
in the context of the frontal line, in a hierarchical
pattern-progressing from the head to the bodily base via a
range of specific emotions and bodily and mental states that
generally would prevent spiritual communion with my divine
love-bliss. In the first actually seeing stage of the way of
the heart, my devotee must be already equipped to always
immediately and directly transcend the potential of these
various states to prevent spiritual communion with my
Avatarically self-transmitted divine love-bliss; therefore,
in the first actually seeing stage of the way of the heart,
the spiritual process of such ego transcendence is primarily
engaged relative to patterns and degrees of self-contraction
that would merely diminish, rather than prevent, direct
communion with my Avatarically self-transmitted divine
love-bliss.

The head is associated with mental
patterns that reflect the emotional and physical conditions
below – and, in the context of practice in the first
actually seeing stage of the way of the heart, my devotee
discovers that the primary mental sign of the
self-contraction is the habit of non-specific
doubt.

Immediately below the head is the
region of the throat. The self-contraction registers in this
region either as the tendency toward the diminishment of
psycho-physical equanimity or as the tendency toward a
degree of suppression of bodily energy and human
aliveness.

The general region of the heart is
associated with emotional patterns that reflect conditions
everywhere in the body-mind. The self-contraction is
displayed emotionally as every kind of chronic and key
emotion, including fear, sorrow, anger, and, un-love – but
the maturing spiritual practitioner of the way of the heart,
in whom the hearing of me, the seeing of me, and the
maturing spiritual process of Ruchira Avatara bhakti yoga
have already purified the heart in its average of moments,
discovers that the primary emotional sign of the
self-contraction is boredom.

If heart-boredom is suffered, the
objectless doubt is also made to seem. Or if the doubt
appears, heart-boredom is likewise suffered. And if the mind
of doubt and the heart of boredom are suffered, the entire
body-mind is expressed by either chronic or variously
ranging signs of discomfort. Therefore, in the case of my
actually me seeing devotees, these three are the always
simultaneous moods and signs that may tend to
appear.

My devotee in the first actually
seeing stage of the way of the heart discovers that the
ordinary struggle with concrete doubts, negative thoughts,
emotional reactions, and grosser bodily discomforts is
superseded by the true spiritual ordeal of fully technically
responsible frontal communion with my spiritual divine
presence of Avatarically self-transmitted “bright”
love-bliss, and by the
by-my-avataric-divine-spiritual-grace-given process of
feeling beyond the primary signs of doubt, boredom, and
discomfort – or the frontal efforts of self-contraction that
would diminish, rather than would entirely prevent, moment
to moment spiritual communion with my Avatarically
self-transmitted divine love-bliss.

Therefore, even though the true
devotee in the first actually seeing stage of the way of the
heart may sometimes be obliged to transcend the lingering
“grosser” resistance of the body-mind, the primary and
constant practice and process is the ego-surrendering, ego
forgetting, and ego-transcending ordeal of direct and
immediate and fully technically responsible spiritual
communion with me and this is done on the basis of true and
basic psycho-physical and spiritual equanimity, already
established by virtue of previous right and complete
fulfillment of the listening stage, the hearing stage, and
the would-be-seeing, or progressively seeing, stage of the
way of the heart.

The characteristic mood and the
basic character of the egoic individual in the first three
stages of life are exhibited in terms of what I call
“vital”, “peculiar”, and “solid” personality patterns. These
patterns correspond, respectively, to reactive strategies of
either a characteristically vital kind or a
characteristically emotional kind or a characteristically
emotionally kind or a characteristically mental
kind.

The dominant characteristics of the
“vital” character are obsessive and compulsive
vital-physical self-expression and the chronic, excessive,
and even, degenerative dramatization of bodily
self-indulgence. The “vital” character is also associated
with diminished emotional capability, and it is generally
represented by either mental dullness or a chaotic display
of the conceptual function.

The dominant characteristics of the
“peculiar” character are excessively “romantic” and
idealistic expectations and the loss of balance via chronic
emotional hypersensitivity and the dramatization of
exaggerated “mood swings”. The “peculiar” character is also
associated with diminished conceptual capability, and it is
generally represented by either suppressed or chaotically
displayed vital-physical functions.

The dominant characteristics of the
“solid” character are hyperactivity of the conceptual mind
and the chronic dramatization of a profound need to control
the psycho-physical self, especially via the efforts of the
conceptual mind and the effects of merely conceptual
expression. The “solid” character is also associated with
diminished or suppressed vital-physical activity or
capability, and it is generally represented by a suppression
of emotional expression.

Most individuals express themselves
in a complex fashion, combining two, or even all three, of
these chronic egoic strategies – but every egoic individual
is basically dominated by one of these three reactive
designs. And the characteristic mood determined by each
design dictates the characteristic expression of bodily
energy and human aliveness via the region of the throat.
Thus, the “solid” character tends toward suppression of
bodily energy and human aliveness. The “vital” character
tends toward a chaotic expression of bodily energy and human
aliveness. And the “peculiar” character tends to swing
between chaotic and suppressive expressions of bodily energy
and human aliveness.

Insofar as these egoic strategies
simply represent the ordinary and spirit-preventing efforts
associated with the first three stages of life, they must be
observed, understood, and transcended during the three
periods of intensive listening and hearing practice – and
the capability of those egoic strategies to prevent
heart-communion with me is finally undone in the eventual
awakening of the true seeing of me. However, insofar as
these egoic strategies represent only the spirit-diminishing
tendencies of the humanly adapted frontal personality of my
actually me-seeing devotee, they may continue to be
responsibly transcended and released in the truly both
hearing and seeing practice of the way of the
heart.

Deeper than the head and the throat,
and central to the body-mind as a whole, is the heart. In
the case of my seeing devotee practicing the way of the
heart in the fully established “basic” context of the fourth
stage of life, the left and the middle regions of the heart
are functionally evident, but the right side of the heart is
only latently evident in the egoic individual previous to
the transition to the “perfect practice” of the way of the
heart.

The heart-region of the egoic
individual functions as the primary seat of functional
emotion and of my Avatarically self-transmitted divine
spirit-energy. And the heart-expression is retarded by the
self-contraction, such that it becomes characterized by a
range of non-spiritual and diminished spiritual signs – from
the absence of spiritual awareness to the spiritual
“disease” of diminished spiritual delight. And the
self-contracted heart is also characterized by a range of
emotions associated with un-love, or non-love, or ego-based
and superficial pseudo-love, or diminished love.

The spiritual yoga of devotional
self-surrender of the frontal personality to me is first to
purify, rebalance, and regenerate the head, throat, and
heart regions of the frontal line. In that initial process,
chronic doubt, boredom, and discomfort,
love-bliss-diminishing aspects of “vital”, “peculiar”, and
“solid” character-strategies, love-bliss-diminishing
suppression or chaos of bodily energy and human aliveness,
and love-bliss-diminishing emotional expressions of un-love
and non-love and pseudo-love and diminished love, and all
other forms of diminished heart-expression and
heart-delight, are to be progressively released-and these
are responsively to be replaced by the mind of
Ruchira-Avatar praise and real-god-aware happiness, and by
spiritually fully infused equanimity, and by fullness of
both human aliveness and spirit-life, and by the heart
radiant disposition of ego-transcending love.

Once the initial purifying work of
my Avatarically self-transmitted divine spirit-energy has
become significantly effective in the frontal line of the
body-mind, the spiritual yoga of devotional self-surrender
of the frontal personality to me can then “break the navel”,
and, thus, spiritually purify, rebalance, and regenerate the
deeper regions of the frontal line.

The deeper regions of the body-mind
are associated with the root-reactivity of the born
personality. That root reactivity is represented by anger,
sorrow, and fear. These great and base reactions are not
commonly experienced in the daily course, and they do not
directly and effectively either prevent or diminish
spiritual communion with my Avatarically self-transmitted
divine love-bliss. The more superficial patterns – including
occasional and lesser expressions of fear, sorrow, and
anger-are commonly indulged, but the great base reactions
are commonly of, effectively, either preventing or,
potentially, diminishing spiritual communion with my
Avatarically self-transmitted divine love-bliss), but the
great base reactions are commonly even though they are at
the root of all superficial reactivity and all conventional
patterning.

Spiritually untouched anger, sorrow,
and fear are the dark, or hidden, side of; the heart –
whereas the less aggressive expressions of fear, sorrow,
anger, un-love, non-love, pseudo-love, and diminished love
are the commonly dramatized side of the heart. Therefore, in
the only-by-me revealed and given way of the heart, it is
only when the deep reactive base of the heart – is invaded
by my baptizing, purifying, rebalancing, and regenerative
spiritual divine love-bliss-presence that the frontal
personality is most fully restored to superior equanimity,
and to optimum clarity of awareness, and to constantly
capable feeling responsibility for mental, emotional, and
physical negativity, and to truly fundamental
love.

This process of total frontal
invasion by my Avatarically self transmitted spirit-current
of divine love-bliss does not itself require the most
debilitating revelation of base fear, sorrow, and anger –
but the process directly involves and requires the deep
opening of the base regions of the frontal line of the
body-mind to my Avatarically self-transmitted divine
spirit-presence of love-bliss itself. And the fullest
spiritual restoration of the frontal personality to my
Avatarically self-transmitted divine love-bliss itself is
the primary sign that is to be realized in the first
actually seeing stage of the way of the heart. Indeed, this
primary sign is so potent as a base of heart-awakening that
direct awakening to the position of the
witness-consciousness, and transition to the “perfect
practice” of the way of the heart, will occur at the point
of basic maturity in the first actually seeing stage of the
way of the heart.

Only when chronic anger, sorrow, and
fear are capably, directly, and effectively released can it
be said that the first three stages of life are complete.
And only when the degrees of ordinary anger, sorrow, and
fear that prevent heart-communion with me are spiritually
released can it be said that the fourth-stage – of life
practice of the way of the heart has truly and fully begun.
Therefore, practice of the way of the heart in the fully
technically responsible context of the “basic” fourth stage
of life cannot be truly and fully established until chronic
fear, sorrow, and anger are transcended, via the awakening
of both the true hearing of me.

Fear is the primary mood of
separation. Fear is especially associated with the first
stage of life and the vital shock of birth. It is signaled
by the gaping mouth, as if the mother’s teat were suddenly
torn from the infant lips.

Fear is also the principal
motivating mood of the “solid” character. Paradoxically, the
obsessively self-controlling and other-controlling “solid”
character is founded on a fear of being controlled by
others. And that fear is originally developed in the years
of infancy, childhood, and adolescence-generally in a
passive and rather infantile reaction either to the feeling
or to the actual experience of being too much controlled and
threatened by others, especially adults.

Sorrow is the primary mood of the
rejected individual. Sorrow is especially associated with
the second stage of life, the loss of self-security, and the
loss of power over others on whom one depends. It is
signaled by the grimace, the downturned and puckered
mouth-as in the eliminative anal grunt, the end-game of oral
dependency.

Sorrow is also the principal
motivating mood of the “peculiar” character. The alternately
idealistically self-controlled and chaotically
self-indulgent “peculiar” character is founded on a basic
and sorrowful feeling of being neglected. The chronic sorrow
of the “peculiar” character is a yearning to be effectively
touched. It is a call and even an hysterical need to be
controlled and that sorrowful need is originally developed
in the years of infancy, childhood, and adolescence
generally in an hysterical and rather childish reaction
either to the feeling or to the actual experience of being
neglected, denied love, and denied a positive, controlling
influence.

Anger is the primary mood of
reaction to all that seems to justify fear and sorrow. It is
especially associated with the third stage of life-which is
characterized by the adolescent struggle with the motives of
dependence and independence, and the aggressive effort
toward genital victory. It is signaled by the tortured mouth
with gnashing teeth, the facial display of genital shapes
and genital agony. Everything of the first three stages of
life is displayed in common egoic anger. Even egoic sex is
full of rejection and anger-threatened by loss and sorrow,
and convinced of fearful separation.

Anger is also the principal
motivating mood of the “vital” character. The “vital”
character is characteristically self-indulgent, vitally. The
mood of this pattern is always rather rebellious. Indeed,
even the most apparently carefree, self-pleasurizing “vital”
character is dramatizing resistance and refusal. The “vital”
character is founded on an angry reaction to controls and
demands. The characteristic behavior-pattern associated with
the “vital” character is a chronic effort to resist, refuse,
or avoid the controlling influence of others on the personal
bodily existence of the conditional self. And that angry
mood is originally developed in the years of infancy,
childhood, and adolescence generally in an aggressive and
rather adolescent reaction either to the feeling or to the
actual experience of being too much controlled and
threatened by others, especially adults.

Truly human and adult maturity
requires the transcending of the chronic and obsessive
character patterns developed in the years of infancy,
childhood, and adolescence. Truly human and adult maturity
is the achievement of a balance between the motive toward
control of the psycho-physical self and the motive toward
motion of the psycho-physical self. Truly human and adult
maturity requires self-control and a willingness to be even
physically affected, emotionally touched, mentally
influenced and controlled by others. Likewise, truly human
adulthood requires the constant exercise the motive of real
freedom.

The tendency to perceive existence
as a problem, or to conceive and suffer an inherent conflict
between control and freedom, must be transcended in wisdom.
The “father-force” and the “mother-force” must both be
discovered, accepted, and integrated into the
psycho-physical patterns of your own real existence. When
that integration is real and stable, such that the human
pattern of your own body-mind is basically balanced,
intelligent, self-disciplined, and also directly communing
with my Avatarically self-transmitted divine
spirit-presence-of love-bliss then the transition to
practice of the way of the heart beyond the limits of the
first three stages of life-and beyond the limits of the
“original” devotional context of the fourth stage of life –
has really been completed, and practice of the way of the
heart in the fully technically responsible context of the
“basic” fourth stage of life has been granted a full and
stable basis. Therefore, it is the establishment of this
both human and spiritual basis for maturing practice of the
way of the heart that must precede the transition to the
first actually seeing stage of the way of the
heart.

There is no fullest integration of
the frontal human personality until my Avatarically
self-revealed divine spirit-presence fully infuses the
surrendered body-mind with my divine love-bliss. Therefore,
by means of my Avatarically self-transmitted divine
spiritual grace, the wandering and self-contracted heart
must find its own true “father” and “mother”.

Even the total body-mind must cling
to my divine conscious light, calming breath and mind in
love-bliss, if the ego-self and others are to be sublimed,
all well and “bright”. Therefore, by means of my
Avatarically self-transmitted divine spiritual grace, the
wandering and self-contracted heart must find its own true
husband -the “father” – revealing and “mother” revealing
“son” of the only source of all-and-all.

The heart must surrender itself in
listening love to the husbanding “bright” companion – and
this love-surrender must become a truly me hearing and
me-seeing yoga of devotional recognition-response to
me.

The heart that hears me and sees me
must meet the husband’s spirit mark, and many signs must
appear before my work is “bright” and done.

 

 

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Sutra
44 – A Study Sheet

The Dawn Horse
Testament Index