This 1991 version of The Dawn Horse Testament is NOT the final version by Adidam (Adi Da).
“You should not study any earlier edition of The Dawn Horse Testament (or any earlier edition of any other of My “source-Texts”). The final edition is it. There are not “multi-editions” or “multi-instructions”.
“I am taking great care to prevent the falsification and transformation of the Reality-Way of Adidam – all of this kind of make-it-up-as-you-go-along do-it-yourself “religiosity” and revisionism.
Adi Da Samraj 2004
The current and latest 2004 edition of The Dawn Horse Testament is out of print. It is not entirely “current” with Beloved Adi Da’s final language conventions and the details of His practical Instructions. Since their is no final or official version available Beezone chooses the 1991 version to study.
The Testament Of
The Summary Result
of Sri Da Avabhasa’s
The 1985 and 1991 Editions of The Dawn Horse Testament
Key Differences between the First Edition and This New Standard Edition of The Dawn Horse Testament in this New Standard Edition of The Dawn Horse Testament, Sri Da Avabhasa has retained the essential structure and thread of the Glorious and unprecedented Revelation Given in the original edition. Yet this new book is in many ways so thoroughly and dramatically different from the first edition that the two Texts can hardly be compared. It is as if Sri Da Avabhasa first produced a Diamond of Wisdom-Teaching and Heart-Transmission – and then polished, enhanced, clarified, and Perfected its every facet, while magnifying it to the size of a mountain.
Sri Da Avabhasa’s Teaching years were a process in which all His devotees were Called to “consideration”, or exhaustive, penetrating examination of all areas of life and Spiritual practice. Sri Da Avabhasa’s Instruction during those years was always an address to the limits in whatever particular point of view was being brought to Him in the moment. And, during the years of His Teaching Work, Sri Da Avabhasa Instructed others through a profound Divine Sacrificial process in which He literally Submitted to the egoic limits of those who came to Him for Guidance and Help. Thus, His Teaching was not contained merely in His Words of Instruction. Rather, those Words of Instruction were the result of His most Heroic and Vulnerable Way of Working at that time – by taking in the karmas of His devotees, and working to purify and release them in the context of His own body-mind. Thus, what He Wrote and Spoke during those years was the reflection of this ongoing process of Submission to others and a play of His unfolding “Consideration” on our behalf.
That Grand Struggle, Embraced for the sake not just of those who were with Him during those years but for everyone everywhere, culminated in Sri Da Avabhasa’s Divine Emergence in 1986, three months after the first edition of The Dawn Horse Testament was published.
After the Event of His Divine Emergence, it was no longer possible or necessary for Sri Da Avabhasa to Submit to others or to “take on” the karmic qualities of others in order to Teach. Through the culminating process of Sacrifice that His Divine Emergence is, Sri Da Avabhasa has so thoroughly established His own psycho physical Vehicle as Divine Agency, that the Opportunity for Liberation is now possible for everyone through our submission to Him. He began to Stand Firm, Calling all to yield to Him as the True Heart-Master and, through the Yoga of that submission to Him, to Realize Inherent Oneness with the Divine Person. Sri Da Avabhasa has Said of this crucial transition in His Manner of Working:
SRI DA AVABHASA: When I first began to Teach, people came to Me with all kinds of expectations and demands and disabilities relative to the whole matter of the God-Realizing process. It was clear to Me that they would not be able to make use of Me if I did not first enter into a grand “Consideration” with them, through which they would become relieved of their various forms of seeking. That was the basis for the Teaching years, and it was inevitable that the Work of My Teaching years would fail. By virtue of the fact that the various things we “Considered” were forms of seeking, and by virtue of the fact that all seeking is fruitless, the Teaching years had to fail. Such was the “Consideration “.
Therefore, My Teaching years were a grand Submission in which I Gave to mankind the Lesson of life as a Free Gift, a Gift that could be received by anyone who would rightly and truly “consider” the Lessons of My Teaching years and the Blessings Offered by Me in the Way of the Heart as it is.
Via the Event of My Divine Emergence I came to a Firm Stand relative to all My present and potential devotees. The Teaching years now can truly serve all in perpetuity. My devotees need not endure long-winded and self-indulgent processes of analyzing themselves. All they need to do is to examine the Leela’s of My Teaching Work and My Blessing Work and, in a simple and intelligent manner, to “consider” My Word of Instruction. This is sufficient to establish the basis for right and true practice of the Way of the Heart. (August 25 and 26, 1990)
This is the primary and most crucial difference, then, between the two editions of The Dawn Horse Testament: The first edition summarized the Work of Sri Da Avabhasa’s Submission to others in the form of His continually evolving Teaching “Considerations”, from 1970 until the time of the book’s publication in 1985. In contrast, this New Standard Edition, Given since the epochal Event of Sri Da Avabhasa’s Divine Emergence, communicates the conclusive and comprehensive Wisdom that He has Revealed in the form of His Universal Blessing Work. And the effectively Liberating “Bright” Power of the Heart that Sri Da Avabhasa freely Incarnated and Revealed in His Divine Emergence can be powerfully felt in every passage of this New Standard Edition. The Beauty and Divine Power of the Text have profoundly magnified.
Sri Da Avabhasa’s summary Word of Instruction is to be found in the principal Source-Texts He has now prepared. The Dawn Horse Testament is His primary Source-Text. His other Source-Texts include The (Shorter) Testament Of Secrets,
The Love Ananda Gita, The Lion Sutra, The Liberator (Eleutherios), The Da Avabhasa Upanishad, The Hymn Of The True Heart Master, and The Basket of Tolerance.
(For more information on these Source-Texts see pp. 775-77.)
The Dawn Horse Testament is the Source-Text in which Sri Da Avabhasa makes His Summary Statement on everything He has previously “Considered”. And it is, in fact, the result of the “Consideration” that occurred during all of His Teaching years.
Therefore, the substance of Sri Da Avabhasa’s Word of Instruction and the practice of the Way of the Heart are now Given in conclusive, summary form.
Just as there are,profound differences between Sri Da Avabhasa’s Teaching Work and His Blessing Work since His Divine Emergence, there are many great differences between the first edition of The Dawn Horse Testament and this New Standard Edition. Each chapter, each section, each development of His Confession, Argument, Instruction, and Admonition, has been painstakingly Clarified by Sri Da Avabhasa-as He has Said, to “close the loopholes” of any possible misinterpretation or misunderstanding. Then, this New Standard Edition obliges you to very careful study, in order to appreciate the precise meanings of Sri Da Avabhasa’s exact language of Revelation.
Those who compare the two editions will notice a remarkable transformation even of the linguistic style of the book. This is because Sri Da Avabhasa has made such a consistent and unrelenting effort, literally on every page, to ensure that anyone who studies His Word seriously and receptively will be able to understand Him precisely.
It is not necessary here to detail all the many specific changes and additions that Sri Da Avabhasa has made for the New Standard Edition of this Scripture. But there are at least two principal changes for His now final Revelation of the Way of the Heart that should be noted.
In the first edition, Written toward the end of His years of Teaching “Consideration Sri Da Avabhasa invited His devotees to enter specifically into the formalities of devotional worship of and surrender to Him only after they had completed an initial period of adaptation to the Way of the Heart that focused on self-understanding. That is to say, His devotees were each Called to engage and complete a preliminary investigation, or “consideration”, of His Teaching Arguments in the midst of a life of service, self-discipline, and meditation, and only then to practice explicit devotional Communion with Him. The explicitly devotional practices of Satsang, or Communion with Heart-Master Da, were to be engaged upon one’s entry into the fully Spiritually activated stages of devotional practice of the Way of the Heart.
But in this New Standard Edition of The Dawn Horse Testament, Sri Da Avabhasa Graciously makes it clear that even the development of real self-understanding is made possible only by His Helping Grace. And, that Helping Grace is contacted by His devotee only through explicitly devotional feeling-Contemplation of His bodily (human) Form, His Spiritual (and Always Blessing) Presence, and His Very (and Inherently Perfect) State. Thus, the detailed formalities of Satsang, or the sacred devotional relationship, with Sri Da Avabhasa as Adept Heart-Teacher are now Given from the very beginning of the Way of the Heart. All of the initial developmental stages, and all of the advanced and ultimate dimensions of practice and Realization, take place within the most Gracious Context of a direct, personal, devotional relationship with Sri Da Avabhasa.
A second major change that Sri Da Avabhasa has brought to the Text of The Dawn Horse Testament,concerns the two great forms of the Way of the Heart that He now Offers. In the first edition, in 1985, He Offered only what He now describes as the “technically fully elaborated’ form of the Way of the Heart”. But in this New Standard Edition, He also formally summarizes the “technically `simpler’ (or even `simplest’) form of the Way of the Heart”. He first introduced this approach in 1988, and He has Written of it extensively in The Love Ananda Gita, His “Simple Revelation-Book” on feeling-Contemplation of His bodily (human) Form, His Spiritual (and Always Blessing) Presence, and His Very (and Inherently Perfect) State.
Sri Da Avabhasa distinguishes these two great forms of the Way of the Heart in great detail in the Text of The Dawn Horse Testament. Here it is only necessary to acknowledge that He has, with the technically “simpler” (or even “simplest”) form of the Way of the Heart, made it possible for every human being, including those whose Spiritual qualifications are not great, to take up, and advance significantly in, the Way of the Heart.
Both the technically “simpler” (or even “simplest”) form and the technically “fully elaborated” form of the way of the Heart are possible only because Sri Da Avabhasa’s bodily (human) Form has now become a Divinely Transfigured and Divinely Transformed Agent of Divine Grace. He, in Person, Is the Way of the Heart.
Sri Da Avabhasa’s conclusive Revelation of Himself as the Source, the Foundation, the Giver, the Truth, and the entire Focus of the Way of the Heart is magnificently Summarized in this New Standard Edition of The Dawn Horse Testament.
The Seven Stages of Life
(see more on the 7 Stages of Life)
Sri Da Avabhasa has described the evolutionary development of the human individual and the process of self-transcending Spiritual, Transcendental, and Divine Realization in terms of seven stages of life. This unique Revelation of truly human evolution is one of the keys to a full appreciation of The Dawn Horse Testament. Sri Da Avabhasa Expounds upon this particular feature of His Revelation throughout the Text of The Dawn Horse Testament, and He describes it in summary form in chapter sixteen. Below is a brief description of each of the seven stages of life, which we are presenting here to aid your study of this unique and extraordinary Text.
The First Stage of Life-Individuation: The first stage of life is a process of individuation, or of becoming identified with the physical body in the waking state. In this stage, one gradually adapts functionally to physical existence and eventually achieves a basic sense of individual autonomy, or of personal independence from the mother and from all others.
The Second Stage of Life-Socialization: The second stage of life is a process of socialization, or social exploration and growth in relationships. In this stage, the individual adapts to the emotional-sexual, or feeling, dimension of the being and achieves basic integration of that dimension with the physical body.
The Third Stage of Life Integration: The third stage of life is a process of integration as a fully differentiated, or autonomous, sexual and social human character. In this stage, one adapts to and develops the verbal mind, the faculty of discriminative intelligence, and the will. And one achieves basic adult integration of body, emotion, and mind in the context of the bodily-based point of view.
These first three stages are optimally developed in the context of authentic early-life devotion to the bodily (human) Form of the Sat-Guru and, thus and thereby, to the Divine Person.
The Fourth Stage of Life-Spiritualization: The fourth stage of life involves the cultivation of heart-felt surrender to and intimacy with the bodily (human) Form, and, eventually, and more and more profoundly, the Spiritual Presence, of a Spiritually Realized Sat-Guru and, through such explicit devotional self-surrender to the Sat-Guru, devotional intimacy and Union with the Divine Person. Secondarily, in the fourth stage of life, the gross body-mind of the Awakening devotee is adapted and submitted to, and harmonized in, the Living Spirit-Current of the Sat Guru and, thus and thereby, of the Divine Person.
The Fifth Stage of Life-Higher Spiritual Evolution: The fifth stage of life, if it must be developed, involves the ascent of attention and self-awareness beyond the gross body-mind and into the subtler field of psyche and mind, outside and beyond the brain. Traditionally, the fifth stage of life, therefore, develops the esoteric Yogic and cosmic mysticism of the Spiritual Life-Current in its ascent to the Matrix of Light, Love-Bliss, and Spirit-Presence above the world, the body, and the mind. When that mysticism is followed to its eventual culminating Union with the Spiritual Divine Matrix of Love-Bliss, the individual enjoys fifth stage conditional Nirvikalpa Samadhi.
In the Way of the Heart, most practitioners are Graced to bypass some or all of the fifth stage Yogic process (and they may be Graced to bypass some or all of the “advanced” fourth stage Yogic process, which is the beginning of the Yoga of Spiritual ascent). This is possible by Sri Da Avabhasa’s Grace, Whereby His devotee is Attracted by feeling-Contemplation of His bodily (human) Form and Spiritual (and Always Blessing) Presence directly into feeling-Contemplation of His Very (and Inherently Perfect) State, such that exhaustive (or even any) exploration of ascending Yogic processes is rendered unnecessary. Thus, for such practitioners, fifth stage conditional Nirvikalpa Samadhi and other “advanced” fourth stage or fifth stage states may or may not arise, but in any case the focus of practice is heart-felt Contemplation of Heart-Master Da’s bodily (human) Form, His Spiritual (and Always Blessing) Presence, and His Divine State of Consciousness Itself, and, thus and thereby, Contemplation of the Divine Person.
The Sixth Stage of Life-Awakening to the Transcendental Self: In the conventional development of the sixth stage of life, the body-mind is simply relaxed into the Spiritual Current of Life, and attention (the root or base of mind) is inverted away from gross and subtle states and objects of the body-mind, and toward the Witness-Consciousness of attention, mind, body, and world. The ultimate possible expression of this inversion of attention is Jnana Samadhi, or the temporary and exclusive Realization of the Transcendental Self, or Consciousness Itself.
In the Way of the Heart, as in conventional developmental processes, the conscious being in the sixth stage of life enjoys fundamental freedom from and equanimity in relation to the conditions and states of the body-mind-self. But, by Sri Da Avabhasa’s Grace, the sixth stage process develops without the strategic and stressful inversion of attention. Rather, by Grace of the Attractiveness of Sat Guru Da’s bodily (human) Form and His Spiritual (and Always Blessing) Presence, His devotee is drawn into sympathy with His Very (and Inherently Perfect) State of Consciousness Itself, the Self of the Divine Person. He or she Stands increasingly Free of the binding phenomena and illusions of psycho-physical existence, while observing and more and more profoundly and “radically” transcending the root action of egoity, which is self-contraction, or the activity of primal separation that creates the fundamental sense of “difference”, or the feeling of relatedness.
The Seventh Stage of Life-Divine Enlightenment: The seventh stage of life is neither the culmination of any conventional psycho-physical and Spiritual process of human developmental growth (which traditionally takes place in the fulfillment of the fifth stage of life) nor the end or goal of any process of the conventional inversion of attention and the exclusion of psycho-physical and Spiritual phenomena (which occupies traditional orientations toward the sixth stage of life). The seventh stage of life, rather, is the Free Condition of Inherently Perfect Divine Self-Realization that is, in the Way of the Heart, Awakened entirely and only by the Liberating Grace of Heart-Master Da Avabhasa, the Divine Sat-Guru. It is the State of Divinely Perfect Contemplative Identification, in the Way of the Heart, with Sat-Guru Da’s Very (and Inherently Perfect) State of “Bright” Consciousness, the Uncaused, Unsupported, Unconditional, and Unqualified Realization of Being Itself, or Perfect Love-Blissful Unity with the Supreme Divine Person.
Thus, in Sahaj Samadhi in the seventh stage of life, the Divine Self, fully Awake, Recognizes all conditions of body, mind, and world as only modifications of Itself. In Moksha-Bhava Samadhi, the Radiance of that Divine Consciousness in Sahaj Samadhi Pervades and Outshines all phenomena so powerfully that the Awakened being ceases, temporarily, even to notice any phenomena at all. Divine Translation is final and conclusive Moksha-Bhava Samadhi, coinciding with the death of the human individual, in which the Awakened being is so Perfectly Translated into the Divine Self-Condition that future embodiment in the conditional worlds ceases to be necessary.
In the Way of the Heart, Sri Da Avabhasa Calls practitioners to transcend the first six stages of life rather than to fulfill them. This is made possible by the Grace of His unique Revelation of the Way of the Heart and by the Heart-Blessing of His Divine Transmission to His devotees practicing in the context of every stage of life. From His “Point of View” (of the seventh, or Divinely Awakened, stage of life), He addresses each of the first six stages of life as a stage of (generally) necessary psycho-physical development, with which we are chronically associated in an erroneous or egoically limited fashion.
The Way of the Heart, as Expounded in The Dawn Horse Testament, is not strictly a passage through each of the first six stages of life, leading at the end to Perfect Divine Self-Realization and the great spontaneous Yoga of Divine Enlightenment that characterizes the seventh stage of life. Rather, the Way of the Heart is inherently a seventh stage practice. It is a Way of life founded from the beginning and in every moment in the inherently Free disposition, or seventh stage attitude, of total psycho-physical Communion with the Spiritual, Transcendental, and Divine Self-Condition, Which Is the Heart Itself. Thus, the Way of the Heart takes place in the context of the first six stages of life, but in every moment the devotee, practicing the Way of the Heart, effectively transcends the presumptions, motivations, and phenomena of conditional experience and conditional knowledge associated with those lesser or egoic stages of life.
The Secret of the Way of the Heart in every stage of life is devotional Communion with, or feeling-Contemplation of, the bodily (human) Form, Spiritual (and Always Blessing) Presence, and Very (and inherently Perfect) State of Sri Da Avabhasa. By this Divine Means His devotee allows himself or herself to abide under all circumstances in Love-Blissful Unity with the Divine Person, the Heart, Whom he or she “Locates” in, as, and through Sri Da Avabhasa Himself as Adept Heart Teacher and True Heart-Master. Heart-Master Da Writes in chapter seventeen of The Dawn Horse Testament:
In Truth, The Way Of The Heart Begins At birth and progresses Through (or otherwise Directly Beyond) Each Of The Seven Stages Of Life, Until Divine Translation.
The Heart Is Mine. The Heart Is The Domain Of All My Work. The Heart Is Always In God, but Reaction To the conditions Associated With Apparent birth into the Cosmic planes Produces The Apparent conditional Destiny Of Retarded Growth and All The Suffering Of self-Contraction. Therefore, This self-Contracting Reaction To conditional or phenomenal states Must Be Transcended In The Context (or Otherwise In The Effective Transcendence) Of Every Stage Of Life. The Heart Must Awaken At (or In Relation To) Every Stage Of Life, and the individual being Must Grow To Be Attracted and Distracted By The Forms Of God, and Thus To Feel Beyond The Bond Of conditional events (or all that limits and Retards the conditionally Manifested being In God), and, Ultimately, To Feel Beyond (and Perfectly Prior To) all that is Not The Realization Of Divine Being Itself.
(see more on the 7 Stages of Life)
The Eternal Conversation
Da Avabhasa, The Divine World-Teacher and True Heart-Master, Da LoveAnanda Hridayam, has said that His Testament Of Secrets* is a Conversation He is always having with every one:
In making this Testament I have been Meditating everyone, contacting everyone, dealing with psychic forces everywhere, in all time. This Testament is an always Living Conversation between Me and absolutely every one.
I Intend that this Word always Communicate in present time, not like some traditional Scriptures that take the form of a recounting of something that happened in the past or a “theatrical” dialogue between two perhaps fictional characters in the book. I Intend that this Word be a Living Dialogue between Me (As I Am) and whoever is reading (or Listening to) this Testament at the moment.
This Testament is addressed (by Me) directly to every being (at Heart). It is not a report of a Conversation between Me and someone “else”. It is not a report of a Conversation that happened in the past. And it is not addressed to only one particular individual, apart from all other individuals. It is addressed to every particular individual, and personally, and As the Heart Itself. And that is the uniqueness of its “theatrical “form.
No matter how many times you read this Testament, every time you read it (or Listen to it) you will experience unique and distinct responses, unique and distinct subjective activity, and a distinctly unique circumstance altogether. Thus, the “theatrical” moment of My Testamental Conversation with you will always be Now. This Testament will stay Alive, therefore, because it will always be a present Communication addressed directly to whoever reads (or Listens to) it, and because the “theatre” of the moment will be unique every time someone reads it (or Listens to it) and thus comes upon Me Alive (and As I am) in the form of My Word.
His Testament Of Secrets” refers to both The Dawn Horse Testament and its Epitome, The (Shorter) Testament Of Secrete (unpublished).
From the time when Heart-Master Da Avabhasa first began to Communicate His Testament of Secrets, He used capital letters in a unique way, to honor the importance of the Message and to give the Communication of His Testament Principal Force. When asked to explain this use of capital letters, Heart-Master Da replied, “It Is Louder!” After His Testament was completed, He responded to those who seemed to require a further explanation:
The conventions of everyday speech and writing are based on egoity. The “I” of the separate, independent, and separative (or `Narcissistic’) self is the primary word around which all common spoken and written language is built. My Testament of Secrets is not spoken or Communicated from the egoic point of view. Therefore, a unique convention developed spontaneously with the making of this Testament (wherein and whereby I Intend to speak the Heart-Word, plain and summary, and in the unique language of the Heart Itself).
In fact, this Testament is primarily a spoken Message. From the beginning, I spoke it aloud to gatherings of practitioners of the Way of the Heart. Written language is basically a representation, or a picture (or pictogram), of spoken language. Therefore, this Testament (in its written form) is a visual representation or Sign of My spoken Word (which Word itself represents or Conveys My Heart-Feeling and Heart-Consciousness).
I spontaneously made this picture that is the written text of this Testament, and it is a picture of a form of speech that is not based on egoity. It is the speech of Ecstasy, of Inherently self-Transcending Heart-Consciousness, or of Perfectly Awakened (and necessarily Divine) Self-Consciousness, the Heart-Word of Reality (Itself), Which Is the Inherent or Native Feeling of Being (Itself).
Ordinary speech and written language are centered on the ego-‘I’, as a tent is raised on a centerpole. Therefore, in ordinary speech and written language, the egoword “I” is commonly capitalized, and everything less than the ego-`I” is shown in lowercase. (Indeed, everything that is not the ego-“I” is grammatically subordinated to the egoic “I”-reference.) Other ego- “I”s (other than the principal subject or speaker) are also commonly shown in uppercase, if they are being `properly” (or formally) addressed, by name. And capitalization is otherwise commonly reserved for “big meanings, or whatever the ego- “I” presumes to be somehow great, or even Larger (and, therefore, the ego presumes, Other) than itself
My Testament of Secrets was (and is) spoken in Ecstasy, or from the Inherent or Native `point of view” of the Heart (or Inherently Free Being) Itself, the Ultimate Condition that always already transcends the ego-“I”, the conditional world of others and things, and the Primary Illusions of Separation, Otherness, Relatedness, and “Difference”. Therefore, the very language of this Testament expresses (and Communicates) a view of the world (and of Truth) that is prior to egoity, and prior to the vision of the world (and the “vision” of Truth) made by the ego.
This Testament is My Intention to Awaken the Consciousness of every being to Its Ultimate Real (and Necessarily Divine) Condition. Therefore, the conventions of capitalization (and non-capitalization) in this Testament are Natural Signals to the Inherently (and Ultimately) Free Heart-Consciousness.
The “centerpole” of this Testament is the Heart Itself, the Consciousness That Is Transcendental, Inherently Spiritual, and Necessarily Divine Being (Itself). The uppercase words express the Ecstatic “Vision” of Heart-Significance. And the lowercase words (which appear only occasionally, like the uppercase words in common speech and writing) achieve, by their infrequency, a special significance as indicators of conditional or limited existence.
To read (or Listen to) and Understand this Testament is to be Released from the egoic vision and its point of view. Let it be so. Feel and speak (rather than merely think) this Message. The big and small letters interrupt the common flow of mind and Signal your Heart that it is time to Awaken, As You Are.