The Dawn Horse Testament (1991) – Adi Da Samraj – Da Avabhasa


The Dawn Horse Testament

The Testament Of Secrets
Of The Divine World Teacher
and True Heart-Master,
Da Avabhasa
(The “Bright”.)

November 1991
Table of Contents

 Chapter 18
read with parentheticals

And I am here to help you,

Even from the beginning, and in the perfect moment of the way

The real practice of the way of the heart is always developed in the context of a dynamic struggle between the urge to be complacent and the urge toward perfectly self-transcending god-realization.

The way of the heart is founded on a thoroughly self-transcending approach to human, spiritual, transcendental, and divine life and practice. That is to say, the way of the heart is founded on thorough self-observation, most fundamental self-understanding, and effective self-transcendence, rather than on any propositions about how either to negate or to fulfill the conditional self and its desires in the conditional worlds.

In the way of the heart, growth and self-transcendence require a constant confrontation with two dimensions of reality.

First, there must be a constant confrontation with complacent attitudes toward present experience, binding attachments to conventional or everyday living arrangements, and illusions about conditional existence in general.

Second, there must be a constant confrontation with the real limit of the expressed urge toward perfectly self-transcending god-realization. That is to say, the present urge toward perfectly self-transcending god-realization must be constantly intensified and increased, if actual self-transcendence is to occur.

Therefore, the way of the heart involves a constant confrontation with self-limits relative to the conditional reality and the unconditional reality.

Since ancient times, mankind has, in various times and places, tended to embrace one or the other of two characteristic approaches to the two dimensions of reality. Just so, every individual tends to be involved in a constant struggle between two primary and opposite motives that correspond to the same two characteristic approaches to the two dimensions of reality. These two approaches generally correspond to the oriental and the occidental strategies of culture.

I call these two efforts or tendencies “the alpha strategy” and “the omega strategy”.

The alpha strategy is based on the tendency to identify with, the most prior reality or condition exclusively. And the omega strategy is based on the tendency to identify with conditional reality exclusively.

The alpha strategy exhibits control relative to conditional reality and liberality relative to the unconditional or divine reality.

Thus, the alpha preference is for control of the functional and relational activities of the conditional psycho-physical personality, and maximization of attention, mystical devotion, and contemplative submission to the transcendental, inherently spiritual, and divine condition, being, or person.

This alpha preference leads from self-control to peace of mind and, finally, to escape from conditional reality and to consequent oneness with the unconditional reality. Indeed, this alpha strategy can be said to be the epitome or archetype of what is commonly conceived to be the ultimate religious path.

Just so, there is another and quite opposite strategy that alpha strategists conceive to be the anti-religious path, but which omega strategists conceive to be inevitable, truly human, and even obligatory from a religious point of view. That strategy is the omega strategy itself.

The omega strategy exhibits liberality relative to conditional reality and control relative to the unconditional or divine reality.

Thus, the omega preference is for control, limitation, doubt, and even

Suppression or exclusion of attention, mystical devotion, and contemplative submission to the transcendental, inherently spiritual, and divine condition, being, or person, while otherwise liberally maximizing attention relative to functional and relational activities and even the total conditional context or world-context of bodily based human existence.

This preference leads from vulnerable, weak, and ignorant victimization by cosmic nature to greater and greater experiential and abstract knowledge and, finally, to collective and individual control over cosmic nature. This omega strategy can be said to be the epitome or archetype of what is commonly conceived to be the necessary path of human fulfillment. Indeed, it is sometimes conceived to be the path of fulfillment of the divine purpose in the cosmos.

These two strategic points of view are apparently in conflict with one another, and, indeed, historically this has been the case. That conflict is itself one of the principal conditional signs of human struggle within the context of conditional nature, thus, early human history developed on the basis of a dichotomy or split in the disposition of man, based on the two natural functional divisions of the human brain. And, on the basis of that split, mankind has developed along two entirely different lines, almost as if mankind were composed of two separate species. Therefore, this dichotomy and these two great lines of human development must be “considered” and understood.

When both sides of the traditional dichotomy become conscious of one another, a profound sense of inherent, irreducible, and inevitable conflict may also appear between them. Then mankind seems to be confronted with a choice between two destinies, one oriental in its conception, and the other occidental in its conception. Because of the naturally gross survival politics of ordinary human culture, it may seem that mankind will always inevitably choose the omega path, but it may also seem that mankind must

Necessarily choose the alpha path, or else be destroyed by political and cultural conflicts.

I was born in a terrible moment of necessity, to call mankind to the great moment of new understanding and a single destiny. My word, my leelas, the “bright” revelation-sign of my bodily form, the work of my spiritual presence, and the revelation of my very state forever call mankind to transcend both, the alpha strategy and the omega strategy. Neither the one nor the other should be chosen. Whether alpha or omega, it is the same ego that makes the path. The same ego turns away from conditional reality and turns toward it. The same ego turns toward God and turns away from god. The same ego believes one must turn toward God and otherwise believes one must turn away from God and do god’s work by maximizing conditional experience and knowledge. It is simply that there are two forms of egoity, the one basically oriental, and the other basically occidental.

My word, my leelas, the “bright” revelation-sign of my bodily form, the work of my spiritual presence, and the revelation of my very state forever call mankind to the only way that is single, whole, and not based on egoity. The way of the heart is not developed from the exclusive or dominant point of view of either the frontal line or the spinal line, or from the exclusive or dominant point of view of either the left or the right hemisphere of the brain. Rather, the way of the heart involves the whole of man, the full circle, the resonant nervous system, the total brain, all aligned and submitted, in love, to me, and this, ultimately, to the degree of inherently perfect dissolution in the unconditional, transcendental, and inherently spiritual divine self-condition.

The way of the heart is the way of always present god-realization through self-transcending god-communion. In the way of the heart, attention to the unconditional reality is not merely maximized. Rather, it is made constant, or the very basis of conditional existence. Therefore, if god-communion is to be constant, the alpha strategy of introversion is not workable. Instead, all attention to conditional reality must be directly converted into attention to the unconditional reality. Just so, in the way of the heart, the omega strategy of extroversion is equally unworkable, since any and all involvement with conditional reality must be self-transcending and god-realizing, even though involvement with conditional reality is, in principle, to be fully embraced.

In the way of the heart, the egoic strategy of introversion and the egoic strategy of extroversion are both freely relinquished in the dynamic process of thorough self-observation, most fundamental selfunderstanding, and ego-transcending conversion of the conditional self to communion with me, and this, ultimately, to the degree of inherent, and inherently perfect, realization of the unconditional reality.

From the conventional and necessarily egoic points of view of the alpha strategy and the omega strategy, either the unconditional reality or the conditional reality is proposed as the only ultimately justifiable domain of human attention and activity. I say the two cannot be separated without deluding mankind and reinforcing the egoity of mankind. The way of the heart presumes both the unconditional and the conditional dimensions of reality. The two are presumed in dynamic association with one another, and the unconditional reality is, clearly, the senior dimension, or source-condition, of this dynamic pair.

In the way of the heart, the conditional reality is proposed and rightly embraced, but the conditional reality is always submitted and presently transcended in God communion. The conditional and the unconditional are not to be conceived apart from one another. Love, always magnified and brought to consciousness and action, is what unites the two in dynamic association. If, by grace, God is realized as love-bliss, in person, in the context of the conditional worlds, then the body-mind and the way become single, expressed through self-transcending love communion with the revealed divine, and yet not disinclined toward the sacrificial process or school of conditionally manifested existence itself.

The conditional personality must be converted and transcended in all of its forms and expressions. True god-communion is egoless. Therefore, if god-communion is to be real, true, constant, and egoless, the way cannot be a matter of strategic minimization of conditional action, experience, and knowledge. The way of the heart must be the process of directly converting and transcending every species of egoity, and thus all actions, every experience, and all forms of knowledge.

The conventionally archetypal or alpha concept and strategy of religion generally prefers not to act, but if action is permitted or even required, the prescription is to act but not to react. It is common knowledge that every action necessarily results in an equal and opposite reaction. Therefore, clearly, if one acts, one will inevitably react. Because of this, those who try to act and not react are always trying to control their reactions.

The way of the heart is not based on the alpha strategy. Neither is the way of the heart based on the omega strategy. Nor is the way of the heart characterized by any conflict between the alpha and omega principles. I do not call my listening devotee, my hearing devotee, or my seeing devotee to the strategy of “act and not react”. I call my listening devotee to self-understanding. I call my hearing devotee to transcend the self-contraction through persistence in most fundamental selfunderstanding. And I call my seeing devotee to transcend even every form of the self-contraction by engaging every action as spiritual love-communion with me, and not for the sake of self-fulfillment or self-negation, but only for the sake of that love-communion itself.

The conventionally archetypal or alpha concept and strategy of religion generally prefers to minimize the amount of time spent in conditional action and to maximize the amount of time spent in inward contemplation. Even the ego can do this, and still there may be not even a moment of true god-communion! I call my every devotee always to transcend the self-contraction and always, on the basis of that transcendence, to be in god-communion. Therefore, I call my every devotee to perform, convert, positively change, and transcend conditional actions of every kind, whether in formal meditation or in the everyday circumstance. For this reason, my every devotee must surely and artfully embrace every discipline of the body-mind that turns and opens the body-mind to me. Even so, discipline must not be embraced for its own sake, in a loveless manner, but always in my good company, and in the divine mood of love, humor, freedom, and ultimate delight.

The conventionally archetypal or alpha concept and strategy of religion generally emphasizes sila, the control of outgoing exuberance, or the minimization of the expression of the heart in relation to conditional reality. True sila is good discipline, if applied by one who would understand the conditional self. True sila is not the product of a problematic or negative summary view of conditional existence. True sila is a servant of consistent self observation and, ultimately, it is an expression of real and most fundamental self-understanding. Ultimately, true sila reflects real experience and true knowledge of the structural laws of the functional, practical, and relational processes of the body-mind. And such true sila expresses a reality-sense of the limits of conditional existence.

True sila is necessary and good for those who would realize god, but false sila is itself the avoidance of god.

The obvious limits of conditional existence provide all the reasons for either false sila or self-indulgence. In either case, the problem and the search become the logic of existence. And the problem with seeking is that it always serves and reinforces its own original principle, which is the self-contraction.

The god-realizing process is necessarily self-transcending. Therefore, it is not a process in which the guiding principle is either false sila or self-indulgence. Neither alpha nor omega is itself the true, primary, or central and guiding principle. The true, primary, or central and guiding principle is not in the strategy of dissociative detachment or separation from conditional reality, nor is it in the strategy of mere indulgence in conditional reality. Rather, in the fullness of the way of the heart, the true and inherently self-transcending principle is in the free and self-surrendered acceptance of conditional reality via the discipline of love.

Ultimately, true sila is the discipline of love itself, or even happiness itself. The heart of true sila is true heart-fullness, or the spiritual heart-infusion of conditional existence through selftranscending divine communion. Therefore, not false sila and not self-indulgence, but self-transcending love-communion with me under the circumstances of conditional existence, is the necessary ordeal. And my devotee must learn and practice this self-discipline and self-transcending ordeal of love, progressively, until he or she is love, and until love itself, or the inherent love-bliss-fullness of self-existing divine being, stands motivelessly indifferent, self-radiant, and free, even freely outshining conditional existence itself.

The conventionally archetypal or alpha concept and strategy of religion generally idealizes peace of mind, but mere “peace” of mind has no charm or light. Greater than that peace-mind is the mind-in-god, wherein the mind is yielded, divinely infused, and directly transcended. Greater than peace-mind is mind yielded in ecstasy to the degree of divine exaltation and divine intoxication, transparent to the divine fullness of love-bliss, radiant with joy.

In contrast to the alpha concept of religion, the omega concept of religion is concerned with bodily-based morality, not mysticism or inward contemplation. It is “humanistic”, not mystical, not contemplative, not inclined to go beyond conditional self and conditional world, but determined to achieve a great fulfillment in this world.

Nonetheless, the omega concept of religion is “religious” in the sense that God is conceived to be at the beginning of the conditional cosmos and working toward the end of the conditional cosmos. This idea about God is rooted in an idea about man. It is the omega idea. It is the bodily-based idea that god, or man, is causatively oriented toward conditional existence. Thus, man is, in the omega view, to participate in, struggle with, and always persist in the discipline and the expectation of fulfillment in the context of the conditional reality.

Therefore, the omega concept of human life is associated with humanistic morality, or the struggle for human survival and ultimate human victory in the conditional cosmos.

Even so, the moral propositions developed in omega-based societies are not consistently or even primarily associated with the omega strategy. Indeed, the alpha strategy is the typical basis for the moral injunctions associated with everyday life in both alpha-based and omega-based societies. The omega strategy is based on the motive to subdue, control, and exploit all aspects of conditional reality. The alpha strategy is based on the motive to minimize, avoid, and escape all aspects and dimensions of conditional reality. Therefore, the omega strategy can possibly be the basis for the practice of active morality, but the alpha strategy is the typical basis for the everyday practice of passive morality.

The omega preference for the moral path is founded on a basic tendency to identify with conditional human existence and a subsequent commitment to the success of the conditional human enterprise. The alpha preference is for the mystical path rather than the moral path, and that preference is founded on a basic tendency to identify with transcendental divine existence and a subsequent commitment to succeed at the enterprise of minimizing, avoiding, and escaping conditional human existence. Thus, the alpha preference is to “rise above” conditional nature, whereas the omega preference is to “conquer” conditional nature.

There is a worldly, atheistic, and otherwise non-religious humanism that seeks to establish moral propositions on the basis of collective idealism and individual idealism, but the omega effort is, in its largest tradition, associated with religious concepts. In that tradition, God is said to be the creator-head of the conditional cosmos. Thus, the conditional cosmos is said to be the goal and the orderly effect of god. Man, likewise, both collectively and individually, is said to be the goal and the orderly effect of god. From this omega point of view, the moral imperative for man is to conform to the order of God and make the orderly and ultimate fulfillment of man the goal of human life.

Necessary to this omega concept of religious morality is the concept of God as creator-cause and the concept of conditional nature as a religious, material, and moral order.

The omega tradition is full of absolute religious propositions. And those absolute religious propositions are the basis for orderly systems of law and orderly systems of moral imperatives.

As I have said, the alpha strategy and the omega strategy are both ego-based efforts or tendencies. Each is the basis for religious, intellectual, and social conventions that provide a degree of order and purpose in various times and places. Even so, those systems of order and purpose are not identical to truth. They are schemes conceived by man in the search for truth. And each such system is limited by egoity, or emotional self-contraction, false intellectual views, and physical limitations.

This world of earth is not merely a physical world made by god. This world of earth, like all conditional worlds, is a psycho-physical world that inheres in god. God is not the necessary, direct, or purposive cause of all conditional events. God is the ultimate, and inherently perfect, and perfectly subjective source-condition, the one in whom all events arise, change, and disappear. Even every effect and every conditional being is functioning as a creative cause in this world. Therefore, every effect and every conditional being and every creative cause plays upon god, but only those effects, conditional beings, and creative causes that are utterly submitted and aligned to God can be made to function as transparent means for the revelation of God within the cosmic domain.

God simply stands, eternally free. The relationship between the unconditional reality and the conditional reality is, inherently, a mystery. That inherent mystery is made evident in every detail of conditional existence, but the secret of that mystery is perfectly obvious only when consciousness participates in the great sacrifice of every detail of conditional existence. Apart from the process of such self-sacrifice, it is not possible to truly identify the signs of god. And, until there is inherent god-realization, a conditional being, effect, or cause is only potentially divine. And even whatever condition or conditional being or conditional state of being is divinely transfigured and divinely transformed by the self-existing divine self-radiance is also utterly outshined in divine translation.

All conditional effects and beings and causes are acting and reacting in a great asymmetrical plastic that mysteriously commands both order and disorder, so that no ultimate order, goal, or final conditional fulfillment is ever attained. The conditional worlds and beings are not an end in themselves. They only seem to be an end to themselves. In fact, all conditional beings are inherently and constantly called to grow beyond and to go beyond, through self-understanding and through self transcending and world-transcending love of the living god.

The conditional cosmos is not a “moral universe” in the conventional sense. There is no absolute and sufficient system of social imperatives or laws of public and private morality. Right and self-transcending action is necessary, but it must be generated intelligently and, ultimately, on the basis of the sacrificial or self-transcending motive of love-communion with the divine person.

Neither the alpha morality of strategically pursued escape nor the omega morality of creative change is a principle founded on truth. Alpha and omega are simply the conventional basis for social morality, public order, popular culture, and egoic struggle. The great principle is self-transcending love-communion with the self-radiant and self existing divine, expressed through the ordeal of the advanced stages of human life. Therefore, true or right morality is, in truth, the morality of universal sacrifice, or self-transcending love of god.

The conditional psycho-physical worlds are a great process of sacrifice. No conditional thing or being or world is an end in itself. Even so, this sacrifice is a feast of love-bliss, even a swoon of joy, if the principle of self-transcending god-communion is realized.

The ultimate morality of universal sacrifice is founded on the understanding that sacrifice of the conditional self in divine communion is the expression of truth, whereas the motives of escape and dominance are, at best, only a search for truth.

There is no absolute system of moral imperatives in this domain of universal sacrifice. There is no absolute order of laws in conditional nature.

All of this is aligned toward sacrifice, going beyond, or transcendence, and thus toward realization of the divine self-domain.

The practice of the ultimate way of self-sacrifice is individual, always present, generally producing harmony, even sometimes disorderly, and inherently free. The conventional moralities are each sometimes engaged, in a dynamic play of application, but one who practices selftranscending love of God in the context of conditional relations and events always exceeds the limits of alpha and omega.

Actions in the mode of alpha allow detachment, calm, even purity, orderliness, and desireless effectiveness, but alpha has no moral rule or effective means in situations of social chaos and human disorder that require “creative” and even aggressive action. Just so, actions in the mode of omega can achieve many individual and collective goals, but, on its own, the omega strategy eventually leads to the exploitation, degradation, and suppression of the individual and mankind, because the omega strategy is not based on a regard for the total necessity and obligation of the individual human being. Therefore, beyond virtue, duty, and the “creative” or aggressive pursuit of goals of conditional change, there must be the constant way and practice of self transcending god-communion in the context of conditional reality.

The conditional worlds are built upon the sacrifice of every thing, event, process, or being that appears. The conditional worlds are built upon sacrifice, not upon the preservation, survival, conquest, or attainment of conditional reality. Therefore, senior to conventional morality is the ultimate practice of sacrifice in god, under all conditions, and in all relations. That ultimate art involves a willingness to engage action always in love, but variously, in a dynamic fashion, sometimes in the alpha-likeness, sometimes in the omega-likeness, without requiring one or the other or both of these two to account for the totality of human circumstance. Therefore, in this ultimate art, there is sometimes virtue, sometimes duty, sometimes passivity, detachment, or receptivity, sometimes “creativity”, passion, or aggressiveness, but there is always this self-sacrifice, or persistence in love-communion with the divine person, so that love-bliss-radiance replaces the act of self-contraction.

Conditional human existence is not merely a thing to be preserved, but a process to be fully understood and fulfilled. The conditional cosmos as a whole is not a fixed system of order, but an open-ended theatre of sacrifice in god. Life is made of a little temporary order, a constant tendency toward change, and an ultimate and absolute demand for sacrifice. Therefore, all of this is a dynamic play of order, change, and sacrifice, for the sake of growth and self-transcendence, and not for the sake of conditional existence in and of itself.

The unconditional reality is modified as the conditional reality. This must be realized. Until this truth is realized, all conditional experience is a school with a single lesson. This is the lesson -the lesson of life -: “i” cannot become happy. “i” can only be happy.’

The self-contracted being seeks happiness conditionally, by pursuing and depending on conditions, objects, and others. This is an error, and the fault is profound.

Happiness is not a characteristic of conditional reality itself, but happiness is an inherent characteristic of the unconditional or divine reality. And the conditional reality is always a modification of the unconditional reality. Therefore, the realization of happiness is possible in any moment, if conditional existence is released into full participation in its prior condition.

Happiness is inherent, and it must be inherently realized. The way of the heart is the way of inherent happiness. The true demonstration of the way of the heart is, in the conditional worlds, associated with all kinds of conditions, objects, and others, but search and dependency relative to conditions, objects, and others is, by grace, to be constantly transcended, via responsively self surrendering, self-forgetting, and self-transcending divine communion under all conditions and in all relations.

I do not call my listening devotee, my hearing devotee, or my seeing devotee to become happy by strategically separating body, emotion, or attention from conditions, objects, and others. I do not say: be unmoved under all conditions and in all relations. I call my listening devotee to observe and understand the conditional self under all conditions and in all relations. And I call my listening devotee to transcend self-contraction under all conditions and in all relations. Therefore, I call my self-transcending devotee to be happy under all conditions and in all relations. And happiness inherently transcends all conditions and all conditional relations.

Inherent happiness is not realized by dissociation. Inherent happiness is realized by transcendence of the self-contraction in unqualified relatedness, which is selfless or unconditional love of god, or participatory submission of the total conditional personality in and to the divine person and self-condition.

Inherent happiness is realized prior to but not strategically exclusive of conditions, conditional objects, and conditional relations. Inherent happiness is realized in the context of present relationship, when the self-contraction is utterly relinquished. And, in the way of the heart, that relinquishment is not a matter of strategic ego-effort, but it is a matter of heart-responsive participation in my “brightly” attractive bodily company, and my spiritual presence, and my very state. Therefore, if the way of the heart is rightly and truly practiced, conditional existence itself, including object-dependency, other-dependency, and even the perception of conditional relatedness, will be transcended and outshined in the inherent or self-radiant love-bliss of self-existing divine being.

Life, in its ultimate fullness, is the ordeal of god-love, even the ordeal of the heart under extreme conditions. The price of happiness in every moment is release of self-contraction. This release is possible only if there is most fundamental self-understanding. And that most fundamental self understanding may be fulfilled, ultimately and perfectly, only by distracted love of the by grace revealed person of reality, truth, and happiness. And that love is senior to all concerns relative to virtue, duty, and conventional or humanistic social morality.

In addition to an overriding concern relative to the morality of conditional relations, the omega concept of religion is inherently disposed toward theistic language and toward linear cosmological descriptions. This is because all omega concepts develop from the base of natural identification with the conditional human self in the conditional world of earth. Thus, when that which is ultimate, inherently spiritual, unconditionally real, and necessarily divine is regarded from the omega position, it is presumed over against the conditional self and the conditional cosmos, and it is conceptually affirmed as the first principle, the origin and the constantly creative cause of the conditional world and the conditional self.

The alpha concept of religion may, particularly at the popular level, be associated with theistic language and cyclical cosmological descriptions. Even so, the alpha concept of religion is ultimately oriented toward the unconditional reality in and of itself, prior to the conditional or cosmic domain, and, thus, the ultimate language of alpha religion is inherently non-theistic and non-cosmological, or strictly transcendental. This is because all alpha concepts develop from the base of inherent or necessary identification with the unconditional reality.

The great reality or condition that is “considered” from the alpha position is the same great reality or condition that is “considered” from the omega position, and “now” is always the time for the controversy relative to this matter to cease. It is simply that the great reality or condition is “considered” from a different conceptual position in each of the two cases.

The mind dominated by the omega principle talks religion in theistic and cosmological terms. And the mind dominated by the alpha principle ultimately talks religion in non-theistic, non-cosmological, and strictly transcendental terms. Omega language talks of the great reality and condition as god, or the divine, relative to the conditional world and the conditional self and the morality of relations between conditional selves. Alpha language talks of the great reality and condition either as transcendental self or as transcendental condition beyond description. However, both languages talk of the same one, each from a unique and characteristic point of view, limited by the time, and by the place, and by the stage of life of any individual who contemplates these matters.

The alpha strategy is motivated primarily by the desire to avoid conditional or psycho-physical pain and suffering. Since psycho-physical pain and suffering arise inevitably, in natural opposition to psycho-physical pleasure, the alpha strategist must avoid both pain and pleasure. Therefore, the alpha strategist is moved to escape or turn away from the total context of natural, bi-polar, and cosmic existence.

The omega strategy is motivated primarily by the desire to achieve conditional or psycho-physical pleasure. Since psycho-physical pleasure is the natural polar opposite of psycho-physical pain and suffering, psychophysical pain and suffering must inevitably be experienced and known if psycho-physical pleasure is even to be sought. Therefore, the omega strategist must admit or agree to psychophysical pain and suffering. And the omega strategist must constantly overcome the tendency to presume defeat in the face of psycho-physical pain and suffering, or the mortal tendency to lose hope. Therefore, the omega strategist is moved to embrace and even to perfect the total context of natural, bi-polar, and cosmic existence.

The way of the heart is the way of inherent transcendence of psychophysical pain and suffering. The way of the heart is the way of inherent transcendence of conditional problems, internal contradictions, and all problem-based searches. The way of the heart is the way of spiritual, transcendental, and divine yoga, the way of the wisdom-relationship to conditional or psycho-physical pain and suffering and pleasure, or the way of self-observation, self-understanding, and selftranscendence in relation to conditional existence. The way of the heart is the way of inherent happiness, in the face of psycho-physical pain and suffering and pleasure. The way of the heart is the way of the inherent realization of what is merely sought in psycho-physical or conditional pleasure. The way of the heart is the way of inherence in self-existing, self-radiant, native love-bliss.

The alpha strategist is motivated to avoid or escape the entire cycle of desiring, getting, having, and enjoying, because the alpha strategist is obsessed with the desire to desire not, to avoid pain, and to not suffer.

The omega strategist is bound to a struggle with the inevitable realities of conditional or psycho-physical pain and suffering, because the omega strategist is obsessed with desiring, getting, having, and enjoying.

The alpha strategist is constantly struggling to avoid or escape from suffering, pain, pleasure, money, food, sex, fear, sorrow, anger, greed, lust, attachment, boredom, doubt, discomfort, conditional experience, conditional knowledge, and egoity.

The omega strategist is constantly indulging in suffering itself, and pain, pleasure, money, food, sex, fear, sorrow, anger, greed, lust, attachment, boredom, doubt, discomfort, conditional experience, conditional knowledge, and egoity.

The alpha strategist seeks to avoid conditional or psycho-physical pain or suffering to an absolute degree, but this is not possible within the context of conditional existence, or in the experience of the body-mind.

Therefore, the alpha strategist suffers from the problem of the desire of desiring not to desire. And the chronic signs of this fault are too much dissociative effort, too much seeking to avoid or escape, too much external or merely apparent renunciation, and too much strategic control and suppression of body and mind.

The omega strategist seeks to achieve conditional or psycho-physical pleasure, even to an absolute degree, exclusive of all pain and suffering, but this absolute is not possible within the context of conditional existence, or in the experience of the conditionally manifested body-mind. Therefore, the omega strategist suffers from the problem of the desire for desire. And the chronic signs of this fault are too much effort based on desire, too much seeking to achieve fulfillment of desires, too little external or demonstratively and concretely evident renunciation, and too little control over the functions and relations of the body-mind.

The alpha strategist tends to manifest self-involved reserve, dryness, weakness, and a lack of sympathy or love for others.

The omega strategist tends to manifest self-involved enthusiasm for conditional or psycho-physical experience and knowledge, despair in the face of negative and frustrating or painful events, and chronic psycho-physical dis-ease.

Such are the diseases of failed understanding. The self-contraction rolls both forward and backward, but always on itself.

Now “consider” alpha and omega. There is a lesson to be learned by observing the two great occupational diseases of mankind.

If you keep too many cats, you will never see the free bird fly!

If you keep too many dogs, you will never even hear the free bird sing!

Therefore, I call you to hear and to see, and thus to realize the freedom of the heart.

I reveal to you the way that transcends the faults of the alpha strategy.

I reveal to you the way that transcends the faults of the omega strategy.

I reveal to you the way of what is always already the case, the inherent or native feeling of being, prior to, and inherently transcending, and yet perfectly coincident with conditional causes and conditional effects, whether at the beginning, at the end, or in the infinite span between.

I call you to understand the psycho-physical self.

I call you to understand the alpha-tendencies and the omegatendencies of your own body-mind.

I help you to learn the way that neither strategically avoids nor strategically exploits the body-mind, all others, or any part or even the totality of conditional existence.

You must learn the yoga or way of the divine person, the one who is always already only love-bliss, or true and free happiness.

You must learn true sila.

You must learn submission to spiritual, transcendental, and divine love-bliss.

You must learn the submission that transcends the selfcontraction, that transcends avoidance, reaction, and bondage relative to every kind of experiential pain and suffering, and that transcends anxious seeking and self-indulgence, as well as avoidance, and suppression, relative to every kind of experiential pleasure.

My devotee must first have heard me, or I am not seen. Therefore, my every devotee must first be my listening devotee, who grows to hear me through the ordeal of self-observation, self-understanding, and self-transcendence. Once I am heard, then my devotee must progressively go beyond the strategies of avoidance and indulgence relative to every kind of experiential pain and pleasure.

Instead of merely avoiding arising conditions, objects, thoughts, and impulses, and instead of merely indulging in arising conditions, objects, thoughts, and impulses, my hearing devotee simply observes, understands, and directly transcends conditions, objects, thoughts, and impulses.

Eventually, my truly both hearing and seeing devotee stands simply as the witness-consciousness, observing and then realizing the place and the one wherein all conditions, objects, thoughts, impulses, pains, sufferings, and pleasures arise and pass away.

Therefore, my truly both hearing and seeing devotee always feels me, and my truly both hearing and seeing devotee always feels the divine love-bliss, the divine freedom, and the divine person wherein all conditions arise, persist or change, and pass away.

My truly both hearing and seeing devotee is a true and free renunciate, bound neither by the search to return, nor by the search to hold on, nor by the search to change or proceed.

My truly both hearing and seeing devotee does not seek to avoid or to escape conditionally manifested existence, nor does my truly both hearing and seeing devotee seek to indulge or to perfect conditionally manifested existence. Rather, my truly both hearing and seeing devotee directly transcends conditionally manifested existence.

Therefore, my truly both hearing and seeing devotee stands free in me.

My truly both hearing and seeing devotee does not turn away or flee from the conditional reality.

My truly both hearing and seeing devotee does not submit to the conditional reality.

My truly both hearing and seeing devotee always turns to the only one who is, the divine person, the inherent being, who I am.

Therefore, listen to me. Hear me. Become my truly both hearing and seeing devotee. And when you realize the self-existing love-bliss of the inherent being, and when your own fullness shines faster and further than the beginning and the end of desires, you will be inherently indifferent to conditional existence, and you will be resolved in the only and your own divine self-light.

Un-enlightened conditional beings have themselves been the traditional makers and transmitters of religion, even though each and all of those traditional religions began with a response to a prophet or a teacher awakened at the level of one of the either advanced or ultimate stages of life. Therefore, controversies and conflicts have characterized religious history, and thus the total history of mankind. Even so, the fullest and complete revelation of the inherently perfect truth itself should bring an end to controversy and conflict.

I am born to give that fullest and complete revelation of the inherently perfect truth. I come to restore humor and love, and to awaken great intelligence. I come to restore real religion, which should be the foundation of conditional existence. Therefore, by addressing conditional beings everywhere and founding them in the obvious truth, I have worked to restore wisdom to every aspect of life in the cosmic domain.

I was born into the omega culture of the west, and I developed my teaching work by a great submission, in confrontation with the aggressive egoity of western man. This was a necessary service, because mankind everywhere is basically characterized by the omega orientation.

The great tradition of esoteric religion has been most often and most basically addressed to mankind in its alpha orientation, but I was born to struggle with my own omega-born human nature, and with my own alpha-born inward nature (otherwise earned from mankind), and with all the contents and results of mankind, in order to discover how the omega type of man, and the alpha type of man, and even every one of man may enter the inherently perfect heart of the way of self-transcending god-realization.

That struggle was fulfilled. This testament is the summary of my discoveries. It is not a word of instruction in the omega form, nor even in the alpha form. Any one can enter the inherently perfect heart of the way of self-transcending god-realization by means of my instruction and transmitted help. Both the omega type of man and the alpha type of man can, if moved to the great realization that inherently transcends the conditional self, discover what must be understood, surrendered, and converted, and how all of that can be done.

This testament is the summary of my religious revelation.

I freely talk of the one god.

I describe the unconditional reality and only real self as person, reality, and truth.

I am thrilled to speak of that one, who is the only spiritual, transcendental, and divine being and self.

I communicate in paradoxes, often using the styles of both omega language and alpha language in my “considering”work of communication to every point of view.

Even so, I do not reduce the way of the heart to languages and talk, or to the mind of any point of view.

I am the way of the heart.

The way of the heart is describable innumerably.

The way of the heart is beyond description.

The way of the heart is the inherently perfect self-condition of my

Every word.

Therefore, my language includes and transcends both the omega language and the alpha language.

I only speak the one truth, even without a word, by utter feeling silence.

I am eleutherios, the liberating truth.

I am the inherent or native feeling of being.

My language is ultimately single, whole, and unique, beyond the limitations of alpha and omega.

I am quiet.

I am restless.

I am full.

I satisfy the want and call for joy.

Therefore, listen to me and hear me and see me.

Heartily receive the revelation of the unconditional reality in person, and gratefully practice the way of the heart in every moment of conditional existence.

 

The Dawn Horse Testament – Table of Contents

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Adi Da, Ramana Maharshi, Nityananda, Shridi Sai Baba, Upasani Baba,  Seshadri Swamigal , Meher Baba, Sivananda, Ramsuratkumar
“The perfect among the sages is identical with Me. There is absolutely no difference between us”
Tripura Rahasya, Chap XX, –


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