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

read without parentheticals

Chapter 19

Therefore, Listen To Me and Hear Me

My Word Of Instruction Is Founded On Two Basic (and Complementary) Arguments.

The First Is The Argument Relative To “Radical” Understanding (or Most Direct, and, Ultimately, Inherent, and Inherently Perfect, Transcendence Of the self-Contraction).

The Second Is The Argument Relative To Divine Ignorance (or Inherent, and Transcendental, and Inherently Spiritual, and Inherently Perfect, Divine Self-Realization).

In Every Stage Of Life In The Way Of The Heart (Even From The Beginning), The True Practitioner Either (Progressively) Observes and Understands self-Contraction, and Then (Assisted By That Insight) Progressively (and, Eventually, Directly) Transcends self-Contraction (In The Feeling-Contemplative Manner Of The Devotional Way Of Insight), Or Otherwise (In The Feeling-Contemplative Manner Of The Devotional Way Of Faith) Simply, Responsively, and Always Immediately and Directly Practices, and Progressively (and, Eventually, Directly) Realizes, Transcendence Of self-Contraction.

Eventually, Whether Via The Devotional (and Feeling-Contemplative) Exercise Of Insight (Either As self-Enquiry, In The Form “Avoiding Relationship?”, Or As Non-verbal Re-Cognition, or Identification and Feeling-Transcendence, Of the self-Contraction As it arises in the form of every kind of conditional experience and conditional knowledge), Or Via The Devotional (and Feeling-Contemplative) Exercise Of Faith By Means Of The True Prayer Of Listening Devotees and Hearing Devotees (Which Is “Simple” Feeling-Contemplation Of Me, and Random Invocation Of Me By Means Of My Principal Name, “Da”, or, Otherwise, By Means Of Sat-Guru-Naama Japa Of The By Me Given Sat-Guru-Naama Mantra, Either In The Form “Om Sri Da Avabhasa Hridayam” Or In The Form “Om Sri Da Love-Ananda Hridayam”), Or Via Advanced True Prayer (In The Form Given By Me For The Meditative Use Of My Would-Be-Seeing Devotees who Practice In The Technically “Fully Elaborated” Devotional Way Of Faith, or In Any Of The Various Forms Given By Me For The Meditative Use Of My Seeing Devotees who Practice In The Technically “Fully Elaborated” Devotional Way Of Faith), Or Via Hridaya-Vichara (Which I Generally Refer To As “Feeling-Enquiry”, and Which Is The Principal Form Of The “Perfect Practice” Of Direct Identification With Consciousness Itself, or The Inherent Feeling Of Being, In The Technically “Fully Elaborated” Context Of The Sixth Stage Of Life In The Way Of The Heart), Or Via Any Other By Me Given Form Of The “Perfect Practice” (In The Context Of The Sixth Stage Of Life In The Way Of The Heart), The True Devotee-Practitioner Of The Way Of The Heart Transcends The egoic Contraction Of the body-mind (Including The Tendency To Dissociate From the Natural or sensory body and the Natural or Participatory state of perceptual knowing). And, Ultimately (In The Context Of The Seventh Stage Of Life In The Way Of The Heart), The True Devotee-Practitioner Of The Way Of The Heart Transcends the body-mind itself and The Cosmic Domain Itself (and This Not By Dissociation and “Difference”, but By Inherently Perfect Transcendental, and Inherently Spiritual, Divine Self-Abiding, Divinely Recognizing, and, Ultimately, Divinely Outshining, whatever, Apparently, arises).

Likewise, In The Context Of Each Particular Stage Of Life In The Way Of The Heart, The True Practitioner Either (As At The Student-Beginner Stage) Practices The “Consideration” Of Divine Ignorance, Or (Even Then, and From Then) Proceeds Toward The Inherently Perfect Realization Of Divine Ignorance, Or (Ultimately) Directly Realizes The Inherently Perfect Condition Of Divine Ignorance (Which Is The Self-Existing and Self-Radiant Truth Of Transcendental, and Inherently Spiritual, Divine Self-Realization). In The Beginning Of The Way Of The Heart, and In The Advanced (and Advancing) Stages Of Life In The Way Of The Heart, The True Practitioner “Considers” (and Feels Beyond) The Illusions Of conditional knowledge and conditional experience, but, In The Progression Of The Ultimate Stages Of Life In The Way Of The Heart, That “Consideration” Takes The Form Of Immediate Intuition Of The Transcendental, Inherently Spiritual, and (Ultimately) Divine Condition or Self That Is The Only One Who Is , The Divine Person, The Non-“Different” Self Of Mere Being, Consciousness Itself, Self-Existing Happiness, or Self-Radiant Love-Bliss, Inherently or Eternally Prior To the body-mind and all knowledge or experience Of The conditionally Manifested Cosmos.

In The Way Of The Heart, All Practices (and Developmental Stages, or Processes, Of Practice) In The Context Of Any or All Of The First Five Stages Of Life Are To Be Understood (or Intelligently Presumed) To Be Only (or Merely) Preliminary or Preparatory Practices (and Developmental Stages, or Processes, Of Practice). Therefore, All Such Practices (and Developmental Stages, or Processes, Of Practice) Simply Serve To Purify, Re-Balance, and (Eventually) To Spiritually Regenerate the body-mind (and attention itself), As Preparation For (or As An Effective Course Preliminary To) Clear and Stable Awakening (By Grace) To The Native Witness-Position Of Consciousness Itself (and, Thereby, To The Capability, By Grace, For The Inherently Perfect Practice Of The Way Of The Heart, Beginning In The Context Of The Sixth Stage Of Life).

The Way Of The Heart Begins With (or, Really, Is Approached Through) The Preparatory Sadhana (or Concentrated Practice) Of Listening (Based, As A Primary Practice, On Either The Devotional and Feeling-Contemplative Exercise Of Insight Or The Devotional and Feeling-Contemplative Exercise Of Faith). Therefore, The Beginning Of The Way Of The Heart Is An Ordeal In Which You Simply (but In A Truly self-Surrendering, self-Forgetting, and self-Transcending Manner) Grant Your Full Feeling-attention To My Own (Now and Hereafter Ever-Given) Sign (or My Bodily Human Form, and, Tacitly, or As Grace Will Have It, My Spiritual, and Always Blessing, Presence and My Very, and Inherently Perfect, State), and To My Storied (and Ever-Living) Leelas, and To My Ever-Speaking Word (or My Heart-Confessions, My Instructive Arguments, and My Fundamental Questions). And This Practice Develops Progressively, From Its Rudimentary Beginnings, and Toward and To and Through The Advanced and The Ultimate Stages Of The Ordeal Of Life In The Way Of The Heart, Until There Is The Divinely Perfect Demonstration Of Divine Translation.

This Ordeal Of Listening Involves General (but Intensive) Study Of My Heart-Revealing Word and Rudimentary (but Profound) “Consideration” Of The Total Way Of The Heart. Thus, The Ordeal Of Listening Involves The Profound “Consideration” (In Practice) Of My Argument Relative To “Narcissus” (or the self-Contraction), and Of My Argument (and Calling) Relative To “Radical” Understanding (or Most Direct Feeling-Transcendence Of the self-Contraction). And The Necessary Practicing Context Of These “Considerations” Is The Basic Beginners Practice Of Either Random (and Progressively More and More Meditative) self-Enquiry (In The Form “Avoiding Relationship?”) Or Random (and Progressively More and More Meditative) Sat-Guru-Naama Japa Or The Basic (and Technically “Simplest”) Practice Of Feeling-Contemplation Of Me.

This Beginners Ordeal Of Listening Also Involves The Real (and More and More Meditative) “Consideration” Of My Argument Relative To Divine Ignorance, or The Realization Of Immediate (If Temporary) self-Transcendence and Direct Intuition Of The Transcendental, Inherently Spiritual, and (Ultimately) Divine Reality Through The Present (or moment to moment) Observation That the conditional psycho-physical self (or ego-“I”) Does Not (and Cannot) know What any conditional thing, being, process, or event Is .

You (as the conditional self, or the body-mind-self) Can (and Do) experience and know (Whether Directly Or Indirectly) All Kinds Of Details (Whether True Or False) About things, others, or conditional events, but You (as the conditional self, or the body-mind-self) Do Not and Cannot Ever (In Fact or In Reality) experience or know What any thing, other, or conditional event Is .

“Consider” any thing, other, or conditional event, and Observe That This Is So. “Consider” The Letter “M”, For Example. Picture It In mind, or In print, or Write It Down By hand, Even many times. “Consider” All That You (as the psycho-physical self) experience or know About The Letter “M”. Do You (in mind or in body) experience or know What The Letter “M” Is ? Is ? Altogether and Really Is ? No. And What Does This “Consideration” Reveal About You (as the Presumed and Presumptuous body-mind-“I”)? Indeed, What Is the body? What Is the mind? What Is “You”? Through Such “Consideration”, Feel and Be The Feeling Of This “Ignorance” Itself. That body-Transcending, mind-Transcending, and self-Transcending Feeling-Ignorance Is The Native Intuition Of What Is (and Of The Only One Who Is ).

The conventional Illusion (or Illusory Presumption) That Characterizes the conditional self Is The Presumption That whatever arises Is Already (or Certainly Can Be) Really experienced or known. The conditional self Is Commonly Presumed To Be a knower, but, In Truth, the conditional self Is Inherently Ignorant. All conditional, perceptual, experiential, conceptual, or conventional knowledge Is Founded On The False Presumption That conditional forms or events Are Familiar. In Fact, Only Certain Formal Features Of arising phenomena Seem Familiar (Due To Repetition), Whereas, In Truth, no thing, being, or condition (Even the conditional self itself) Is Familiar (and Thus known) In The Ultimate Sense.

Conditional knowledge and experience, or conceptual mind and psycho-physical experience In General, Are Based Upon The Illusion (or The Illusory Psychology) Of Familiarity, or The Constantly Asserted Presumption That “I (as the egoic body-mind-self) know What this or that Is “. How Can This Presumption Be True? Only a moment Of “Consideration” Will Reveal That the conditional “I” Does Not (and Cannot) know What any thing or conditional event or Even the conditional self (or ego-“I”, or self-Contraction) itself Is (Altogether, Really, and Ultimately).

The conditional self Is Inherently, or Divinely, Ignorant. The conditional self Is (Inherently, Always Already, and Cannot Ever Be Else Than) knowledgeless, or Bereft and Free Of The Familiar, or the known. Indeed, the conditional self (or conventional “I”) Is itself An Illusion Of knowledge, or Of Familiarity, and If The Inherent (and Necessarily Divine) Condition Of Ignorance Is Realized In any moment, the “knowledge” of body, mind, or conditional “I” Is Replaced By The Mystery Of Inherently bodiless, mindless, and selfless Being.

The Transcendental (or Unconditional), Inherently Spiritual, and (Ultimately) Divine Reality Is Not Other Than (or Separate From) The conditional Reality.

Existence (or Being ) Is An Inherent Characteristic Of The Unconditional Reality and, Therefore, Also Of The conditional Reality (Which arises As An Apparent Modification Of, or A Play Upon, The Unconditional Reality).

Existence Itself (or Being, Itself ) Cannot Be Observed or Inspected (As If It Were An Object), Because There Is No Point Of View (Whether Divine Or Transcendental Or Spiritual Or conditional) That Is Separate From (or Not Identical To) Existence Itself.

Likewise, Consciousness ( Itself ) Cannot Be Observed or Inspected, Because There Is No Point Of View Relative To Which Consciousness Stands As An Object.

And Love-Bliss Itself (or Happiness, Itself ) Cannot Be Observed or Inspected, Because It Is Never An Object, but It Is Always Only (and Perfectly) A Subjective Reality.

Truly, Of All That Exists (Whether conditionally Or Unconditionally), Only Existence (or Being) Itself, Consciousness Itself, and Love-Bliss (or Happiness) Itself Never Appear As Objects, and, Therefore, Can Never Be Observed or Inspected (or Even experienced or known) As They Are .

Indeed, These Unique Three (Existence, or Being, and Consciousness, and Love-Bliss, or Happiness Itself) Are One and The Same.

And These Three Are Realized (As The One and Very Divine Self-Condition) In The Inherently Perfect Awakening That Is The Ultimate Realization Of The Way Of The Heart.

And, Because Neither One Nor All Of These Three Can Be Observed or Inspected (or experienced, or known) As It Is (or As “They” Are ), and, Therefore, Because Existence, Itself, Cannot Be Observed or Inspected or experienced or known (As It Is ), It Is Also Never Possible To Observe or Inspect or experience or know What Even any thing or conditional event, or Even the conditional self (or ego-“I”, or self-Contraction) itself Is (Because The Very Existence, or Being, Of Even any condition Cannot Be Observed, or Inspected, or experienced, or known).

Therefore, Neither The Divine (and Transcendental, and Inherently Spiritual) Self Nor the conditional self Can know What any condition Is . Since “knowledge” Requires That subject and object (Even The Ultimate Subject and A Great Object) Be “Different” and Separate From one another.

However, Because It Always Already Is Existence (or Being) Itself, and Consciousness Itself and Love-Bliss (or Happiness) Itself, The Transcendental, Inherently Spiritual, and (Ultimately) Divine Self Can and Always Does Recognize (As Itself) What every arising condition Is .

And This Divine Recognition (or Ultimate, and Perfectly Subjective, Identification) Is Inherent, Direct, Tacit, or Prior To all conditional knowing or experiencing.

Therefore, Unless the conditional (or Objectified) self Is Grounded (and Thus Transcended) In The Ultimate and Perfectly Subjective Self (or The Transcendental, and Inherently Spiritual, Divine Reality), the conditional self, by itself, Does Not and Cannot Fully, Finally, Ultimately, or Really experience or know conditional, objective, or Objectified Reality.

When self-Observation and (In The Devotional Way, or Devotional Exercise, Of Insight) Random self-Enquiry In The Form “Avoiding Relationship?” Are Artfully and Randomly Alternated With The Complementary “Consideration” Of Divine Ignorance (and Random Pondering In The Form “Do I know What any one or any thing Is ?” or, In any particular instance, “Do I know What this one, or that thing, Is ?” or, Simply, “What Is it?”), Chronic conceptual thinking (and Fixed Identification with conceptual thoughts, Including the conceptual “I”-thought, or the Abstract thought of the conditional self as conceptual thinker and knower) Subsides (By A Heart-Felt and Directly Effective Process). Likewise, In The Devotional Way (or Devotional Exercise) Of Faith (Including The Specific Practice Of Sat-Guru-Naama Japa), all the forms of Chronic conceptual thinking (and Fixed Identification With conceptual thoughts) Relax, Subside, and Are Directly or Progressively Released By An Equally Heart-Felt and Directly Effective Process. In Either Manner, The Useful conceptual thinking Process Continues To Function As A Tool For Occasional or Intentional Use, but Chronic (or Compulsive and Obsessive) conceptual thinking Is Relaxed, By Virtue Of The Right (Primary) Devotional Exercise Of Either Insight Or Faith, and Chronic (or Compulsive and Obsessive) conceptual thinking Is Thus (In every moment Of The Effective Devotional Exercise Of Either Insight Or Faith) Replaced By The Simple perceptual Awareness Of whatever arises in, as, or to the bodily self or Natural body-mind. (This Same Principle Also Governs The Later Process Of Meditation In The Way Of The Heart, Especially In The Context Of The Fully Established “Basic” Fourth Stage Of Life, The “Advanced” Fourth Stage Of Life, and The Fifth Stage Of Life. In The Later, or, By Grace, Spiritually Activated, Process Of Meditation In The Way Of The Heart, Whole bodily, and Total sensory, Feeling and attention Are Intentionally, or Otherwise Spontaneously, To Be “Tuned”, and Heart-Released, To, and Beyond, The Spirit-Current In The Circle Of the body-mind. The conceptual mind Relaxes, or Subsides, In That Process, and The Spirit-Current May Carry Feeling and attention Through The Circle Of the body-mind Via A Progressively, or Potentially, Extraordinary Range Of perceptual or sensory phenomena, both gross and subtle. Gradually, By Means Of The Persistent Exercise Of The Conscious Process Of self-Surrender, self-Forgetting, and self-Transcendence, The experiential or perceptual Tendency Itself Relaxes, Although, In The Process, The Source-Condition Of conditional phenomena May, Eventually, Be Contemplated, By Means Of Feeling, Above the body-mind, and As The Apparently Objective and Yet Formless Matrix Of conditional or psycho-physical forms. Nevertheless, The Conscious Process Must Continue, Until, In The Context Of The Sixth and The Seventh Stages Of Life In The Way Of The Heart, Consciousness Itself, The Very and Transcendental and Inherently Spiritual and, Ultimately, Divine Self, or The Inherent or Native Feeling Of Being, Is Realized To Be The Ultimate Source-Condition.)

The Right “Consideration” Of My Teaching Arguments Sensitizes You To The Two Principal Functions Of mind. The First (and Primary) Function Of mind Is The perceptual (and Participatory) Function Of mind. The Second (and Secondary) Function Of mind Is The conceptual (and Abstract, Analytical, or Interpretive) Function Of mind.

The First (or Primary) Function Of mind Is The Natural and Naturally Intelligent perceptual Awareness (or Natural feeling-Awareness) Of arising conditions, Without Any Necessarily Accompanying Effort To Separate From them. The Second (or Secondary) Function Of mind Is The conceptual Awareness Of arising conditions (and Of verbal thoughts or Abstract Analytical concepts themselves), and It Is Necessarily Associated with An Effort To Separate (or Withdraw) From arising conditions (whether they are gross, subtle, or causal) and To Exceed (or Strategically Escape From) arising conditions, Because It Is Always Associated With An Effort To know About (or To Abstract, Analyze, and Interpret) arising conditions.

The perceiving mind knows whatever it perceives. What it perceives, Exactly as it is perceived, is what it knows. Perception, Prior To verbal, Abstract, and Interpretive thought, is Participatory conditional knowledge.

The conceptual mind knows whatever it thinks. Whatever it thinks, Whether Or Not the thought is Informed or Confirmed By perception, is what it knows. Conception (or conceptual thought), Loosely or Not At All Associated With perception, is Abstract conditional knowledge.

The Right Employment Of The conceptual Function Of mind Can Serve A Very Useful Purpose In The Original and General Inspiration and Guidance Of The Ordeal, Discipline, and Practice Of The Way Of The Heart. Just So, the activities Of The conceptual Function Of mind Generally Serve A Useful Purpose In the common world, Which Is The Communication and Development Of conventional knowledge and practical invention. Even So, all conceptual knowledge Is An Abstraction, The Purpose Of Which Is To Give conditional beings (or knowers) Power Over themselves, their objects, their environments, and other conditionally Manifested beings. Therefore, If This Function Of mind Is Not Kept In Right Perspective (Subordinate To Participatory mind and The Wisdom Of Reality), The Motives Of Power and Control Tend To Dominate mind itself (and, Therefore, the Total body-mind and The Total Collective Society, or Social Culture, Of conditionally knowing beings).

Secondary mind, or conceptual (and, Typically, verbal) thought, Must Be Disciplined, If it Is To Be Effective In its Proper Sphere. Likewise, it Must Be Understood, Kept In Right Perspective, and, At Will, Freely Set Aside When The Analytical and Interpretive Function Is Not Presently Necessary or Useful.

You Must Realize The Natural (and Inherent) Ability To Set Aside The Secondary or conceptual Function Of mind, or Else You Will Be Dominated By A Compulsive and Obsessive Effort To think conceptually (By Dissociating From perception), To Seek knowledge About, To Interpret, and To Separate From (or To Strategically Dominate, or Even To Strategically Escape From) the perceived conditional worlds.

You Must Enjoy The Natural, Inherent, moment to moment Ability To Merely perceive, To feel, To be with, and To Wholly Participate In the phenomenal conditions Of Your psycho-physical Existence, or Else You Will Not Truly Understand what arises conditionally, Nor Will You Transcend the limitations Of conditional Existence.

Through The Ordeal Of The Way Of The Heart, and By Means Of self-Observation, Developing self-Understanding, and The Progressively Awakening Natural Feeling-Practice Of Mere and always present perception (At First, of perceptual objects, and, Eventually, Of The Spirit-Current Itself), You Must (Whether In The Manner Of The Devotional Way Of Insight Or In The Manner Of The Devotional Way Of Faith) Realize The Inherent Ability To Intentionally Relax (or To Directly Transcend) The Chronic, Compulsive, and Obsessive Tendency Of attention To Become Associated With the past (in the form of both perceptual and conceptual memories) and the future (in the form of perceptual and conceptual projections, both of which Are Generally Based On memories, or remembered conditions) and Even the present (as a conceived, or pre-conceived, or Otherwise conceptually limited moment). If moment to moment (or any particular moment Of) Mere and Also perceptible Existence Is (To One or Another Degree) Intolerable To You, So That You Are (To One or Another Degree) Unable To perceive each (or any particular) present perceptible moment as it (Apparently) is and To (Naturally) feel and Participate In it Without Recoil, You Will (To That Degree, or In any Thus Intolerable moment) Exist Only In the Secondary or Reflected world of time and mind.

Ultimately, You Must Realize Inherently Perfect Transcendence Of mind itself (In Both Of its Functions), or Else You Will Only Be Defined By and Bound To conditional or phenomenal states (Bereft Of The Native, Ultimate, Transcendental, Inherently Spiritual, and Divine Realization Of Reality). And the Total mind Is Transcended Only In The Direct (or Inherent, and Inherently Perfect) Intuition Of The Transcendental, Inherently Spiritual, and (Ultimately) Divine Condition (or Self-Reality) In Which mind, body, and all conditions, relations, and states of mind and body Are (Apparently) arising, continuing, changing, and passing away.

Chronic, Compulsive, and Obsessive verbal thinking or Abstract conceptualizing (or The Chronic, Compulsive, and Obsessive conceptual Effort or Search To Achieve Power Over the world that Appears To Be Devoted To Exploiting its Power Over You) Is A Disease. It Is, Ultimately, A Fruitless or Futile Effort, and it Is A Symptom Of self-Contraction, egoic “self-Possession”, and The Absence Of Transcendental, Inherently Spiritual, and (Ultimately) Divine Realization. Effective and “Creative” conceptual thinking Is A Generally Useful and Characteristic Sign Of the human being, but When The Efforts (or Searches) Of the conceptually thinking mind Become Compulsive, Obsessive, and Dominant, So That verbal and Abstract Analytical thought Cannot Be Relinquished At Will, and things and beings Cannot Be perceived as they (Apparently) are (and, Ultimately, Divinely Recognized As they Are , Then the thinking being Is Diseased, Bereft Of Wisdom, and Separated From Reality.

Chronic conceptual thinking (and Seeking To know About) Is A Compulsive and Obsessive Withdrawal or Contraction From perception, From Direct experience of Natural or Cosmic forms (whether gross, subtle, or causal), and From sensory or bodily Existence Itself. Chronic conceptualizing Effectively Creates An Alternative (and, Ultimately, False or, In Truth, Un-Real) conditional Reality (and One That Is Not Really physical, Not Even psycho-physical, or Even Truly psychic, but Most Basically conceptual, or Made Of mental Abstractions. And Fixed Identification With The Process Of conceptual thinking and the conditional self as conceptual thinker Is Identification with a False or Un-Real self, A Mere Contraction From The Real or Transcendental, Inherently Spiritual, and (Ultimately) Divine Self.

Even So, The Effort To Avoid or (Strategically) To Escape conceptual thinking, conceptual thought, or the conceptual thinker Is A Futile Strategy. It Is Futile Because It Is Itself An Expression Of The Very Same Effort (Of self-Contraction) That Is The Stressful Origin Of Chronic conceptual thought-mind and the conceptual thought-self. Therefore, The Effort To Stop conceptual thinking Only Intensifies the self-Contraction, Reinforces The Cycle Of conceptual thinking, conceptual thought, and the Presumed conceptual thinker, and Generates Despair Relative To The Ability To Stand Free Of The limiting Capability Of the conceptual mind (and the Total body-mind).

The Cycle Of conceptual thinking, conceptual thought, and the Presumed conceptual thinker Is Truly Transcended Only Through The Real Ordeal Of self-Observation (To The Degree Of Most Fundamental self-Understanding) and Effective self-Transcendence, Which (Together) Must (Ultimately) Become (or Allow) The Inherent (and Inherently Perfect) Realization (or “Radical” Intuition) Of The Native Condition (or Reality) In and As Which the body-mind-self and all of its conditional relations Are (Apparently) arising, continuing, changing, and passing away. And, In The Way Of The Heart, This Ordeal (Of self-Observation, Most Fundamental self-Understanding, Effective self-Transcendence, and “Radical” Intuition) Develops Progressively (In The Context Of, or Otherwise In Relation To, The Seven Stages Of Life), and Either Via The Primary Devotional Exercise Of Insight Or Via The Primary Devotional Exercise Of Faith.

You Can Transcend the conceptual mind (or conceptual thinking, conceptual thought, and the conceptual thinker), or All Analytical Interpreting and knowing, By Observing, Understanding, and Transcending The Act Of self-Contraction, To The Degree That You Relax Into Simple experiencing (or Merely perceiving, and Naturally feeling, and, Altogether and Truly, Feeling).

You Can Transcend the perceptual mind (or all perceiving, all experiencing, and the perceiver, or the conditionally experiencing and Participating self) By Utterly Not knowing (Which Is Divine Ignorance, or Mere Being, or “Radical” Intuition Of The Real Condition, Prior To, but Not Strategically Excluding, the body-mind and All Of conditional Existence).

In The Progressive Process Of self-Observation and “Radical” Intuition, Chronic or Fixed Identification With the conditional self as conceptual thinker or Abstract knower Is First Replaced By (or Grounded In) The Feeling-Sense “I Am the body”, or “I Am the Total (and perceiving or Participatory) body-mind”. Therefore, In The Listening Stage Of The Way Of The Heart, You Must Truly Realize (bodily, Steadily, In Feeling, and Through Real self-Observation) That You, as the ego-“I” (Not As Consciousness, or The Feeling Of Being, Itself), are the Total psycho-physical or experiencing (and Participating) self, Rather Than the merely or Exclusively interior or Abstract and conceptually thinking or knowing (and Not Directly Participating) self. Thus, You Must Realize That what You Refer To (and Are Aware Of) As Your conditional “I” is the Total body-mind (and Not the mind Separately, Interior To or Apart From the perceptual, perceiving, and perceived body).

When the conditional self Is Established (or Can Readily Be Felt) As the Simple bodily person, or the Total body-mind, perception (or Participatory experience), Rather Than conception (or Analytical and Inherently Separative or Abstracting thought), Becomes The Basic and Dominant Mode Of conditional Existence. When the body-mind (By The Primary and Present Devotional Exercise Of Either Insight Or Faith) Relaxes Into Simple perception, conceptual thinking (or Interpreting) Naturally Subsides (and Becomes A Voluntary Process or Function). And If the body-mind Assumes This Natural Participatory Attitude (or Asana) Consistently, Much Basic human energy Is Released (and This Eventually Opens The Natural Doors Of the body-mind To The Progressive Process Of Seeing, Via Spirit-Baptism, and To The Total Process Of Meditation In or Via The Spirit-Current).

And the Apparently Separate “I” is merely the conditional body-mind, but the conditional body-mind Is (Ultimately or Really) Only Light.

And Consciousness Merely Witnesses the conditional body-mind (or Apparently Separate “I”), but Consciousness Is the conditional body-mind As Light Itself (or The “Bright”).

The Real conditional self (or Apparently Separate “I”) Is Not Inside the body-mind (As a subtle soul-person). The Total body-mind (as it is, conditionally, at any moment, or in any conditional world), and Only the Total body-mind (whatever its form or Composition in any moment or in any world), is (itself) the conditional (or Separate) self. The conditional self (or Apparently Separate “I”) is the (Total) Natural body-mind. The conditional “I” is the sensory person of the senses, the Natural perceiver of energies, the Participatory or Non-Separate knower of forms. The conditional “I” Apparently arises, continues, changes, and passes away, but all of that arising, continuing, changing, and passing Occurs In and As The True (or Ultimately Real) and Transcendental (or Unconditional) and “Bright” (or Inherently Spiritual) Divine Self (or Consciousness Itself).

Therefore, You Must First and Naturally Realize Your “I” (or Apparently Separate self) To Be the sensory body (or the Total experiential, Participatory, or perceiving body-mind). When You Thus Allow Your conditional self To Be the Total body-mind (Simply perceiving, and Not Seeking To Acquire conditional knowledge and Power, or Struggling To Strategically Escape From the Natural body-mind or the conditional worlds), the body-mind Is (Naturally) Simply felt, and it is Simply Expressed As A Natural Radiance Of Free feeling (or Simple, and ordinary human, Love and Happiness), and, In The Spiritual Fullness Of The Way Of The Heart, Happiness Itself Is, By Grace, Revealed As Love-Bliss Itself (Which Is The Feeling-Essence Of The Spirit-Current).

The Natural and Basically Non-verbal, Non-conceptual, Whole bodily, and Wholly Participatory Feeling-Confession “I Am the body” Is Itself Love (or, Ultimately, Love-Bliss), or The Direct and Liberating Realization That the conditional or phenomenal psycho-physical self Is Inherently Relational (and Related), Inherently Participatory, Inherently Non-Separate (and Non-Separative), Inherently Free Of Problems, Inherently Radiant (As Free Feeling, Ultimately Established (or To Be Established) In The Self-Radiant Field or Spirit-Current Of Transcendental Divine Being, and Ultimately Characterized (or To Be Characterized) By Divine Ignorance (or The Self-Existing and Inherently Free Feeling Of Being Itself). Such Was My Own Realization In The Occasion I Have Described To You, Relative To The Spontaneous Intuitive Awakening Associated With The Observation Of My Right Hand.

When The Natural Confession Characterized By The Expressive (or Love-Felt and Happiness-Felt) Simplicity “I Am the body” Is Really Awakened (or Readily Awakened, In any moment, By The Effective Primary Devotional Exercise Of Either Feeling-Contemplative Insight Or Feeling-Contemplative Faith), and When By That Confession (or By The Direct and Generally Consistent Release Of conceptual mind and General psycho-physical Contraction) The Practitioner Of The Way Of The Heart Has Become Both humanly Effective and Spiritually Receptive, The “Original” (or Beginners) Devotional Development Of The Fourth Stage Of Life Has Become Complete (and Practice Of The Way Of The Heart In The “Basic”, or Would-Be-Seeing, and Progressively Seeing, and Then Actually Seeing, Context Of The Fourth Stage Of Life Should Then Begin).

If You Recoil From perception (or Direct experiential Participation In conditional Existence), the body Contracts Upon itself, and the mind Begins To Function conceptually (Abstracted From perception, or From Natural and Complete or Whole psycho-physical experience). In That Case, the Single body-mind Becomes Two, or body and mind, or mind Struggling With (or Against) body, and body Struggling With (or Against) mind. Then Existence As an Apparently conditional self Is Itself A Struggle, A Dis-ease, A Problem, A Dilemma, A Question, A Search For A Solution (or For An Answer), or A Search For Power Over The Apparent Threats To Existence (Itself). That Search, Like The Original (and moment to moment) Contraction That Produces It, Is Generated By The Feeling That Existence Itself (or Consciousness Itself, or Happiness Itself) Is Threatened and Can Be Ended or Lost. And That Feeling Of Threat (Which Is Itself A Form Of Recoil, or Contraction) arises (Originally) From The Natural (and Necessarily self-Contracted) Identification (Of Consciousness Itself) with the gross physical body (and The Coincident Identification Of Consciousness Itself with The Natural Presumption That the gross physical body Is Naturally and Always Threatened and About To Be Ended or Lost).

If There Is Natural Identification (Of Consciousness Itself) With (and Not Divine Recognition Of) the present conditionally Manifested body (Whether low Or high In The Cosmic Scheme), Then Contraction Toward The Illusions Of Separate (or Non-Dependent) body, Separate (or Non-Dependent) mind, and Separate (or Non-Dependent) self Is Inevitable. Indeed, Natural Identification (Of Consciousness Itself) With the conditionally Manifested (and Even gross) body Is The Very First Form Of self-Contraction. That Identification (Rather Than any biological or physical event itself) Is Your birth as an ego. Your birth as an ego (or a Separate conditional “I”) Is An Event In Consciousness. It Is The Paradoxical Presumption, In Consciousness, That Consciousness Itself (Which Is Unconditional, or Transcendental) Is Reduced To (or Bound By) a conditional form, state, and circumstance.

Once the Naturally Threatened (or mortal) born-condition Is Accepted or Assumed In Consciousness, the body-mind Contracts Upon itself (Thus Recoiling From all its Natural relations), and the physical and the psychic (or mental) Become Two. In that “birth event”, the ego-“I” is born.

That egoic birth May Not Occur Inside the womb, or Even the instant breathing Begins, Outside the womb. (In My Own Case, the born-condition Was Not Accepted or Assumed As a self-Defining limit Until My Bodily Human Form, Outside the womb, Was Approximately Two Years Of Age.) Whenever ego-birth Occurs, From that instant Consciousness Identifies With the Total (and Even Reincarnating, or conditionally self-Perpetuating) past and future of the personal body-mind or conditional self (Including the present bodys Rudimentary pleasures and shocks in the womb, As Well As its physical death, and the conditional destiny that Must, or that Will Tend To, follow its physical death). Only self-Transcending Divine Enlightenment (or Transcendental, Inherently Spiritual, and Inherent, and Inherently Perfectly, or Un-conditionally, self-Transcending God-Realization) and Ultimate Divine Translation Crack The Illusion Of conditional self-Existence and Spontaneously Terminate The Terrible and Fascinating egoic or self-Made Ordeal Of Cosmic Wandering.

The conditional self Is Not itself an entity, Like a thing, or the body (in and of itself). The conditional self Is A Presumption. The conditional self Is a concept (or An Illusion In the Presumed Independent or Separate mind). The conditional self-concept Is Simply A Reflection (or An Analytical Abstraction) Of the Conscious born-condition, the Conscious birth event, The psycho-physical Contraction That Occurs When Transcendental, Inherently Spiritual, and, Ultimately, Divine Consciousness Assumes (or, Rather, Apparently Assumes) That It Is Identical To a limited and Threatened condition.

The psycho-physical self-Contraction is Your Presumed “I” (Previous To Inherently Perfect, and Inherently egoless, Divine Self-Realization). The psycho-physical self-Contraction is Your conditionally born (or Apparent, and Apparently Separate) self. The conditional “I” is Not the body-mind Alone. It is the Contracted body-mind, the body-mind In Consciousness (or the body-mind Assumed In Consciousness). Your ego-“I” is Not Simply the body-mind Alive. It is the body-mind Contracted, Seeking, Separate, and Separative. Your Separate, and Separative, and Always Seeking “I” is egoity, or self-Contraction.

Nevertheless, egoity Can Be Observed, Understood, and Transcended. Indeed, If it Is Not Observed, Understood, and Transcended, conditional Existence Is (Itself) Suffering (If Only An Illusion Of Suffering, or An Imaginary Disease). The Process Of Thorough self-Observation, Most Fundamental self-Understanding, and Progressive self-Transcendence Is The Necessary Ordeal (Whether By The Primary Devotional Exercise Of Insight Or By The Primary Devotional Exercise Of Faith), or Else There Is No Growth (Beyond The Natural and conventional Developments Of The First Three Stages Of Life), and There Is No Possibility Of Ultimate Freedom (Divine Self-Realization, or Divine Enlightenment), and There Is Only The Futility Of Repetition and Seeking.

Therefore, egoity (or psycho-physical self-Contraction, and Identification With the psycho-physical self-Contraction) Must Be Observed, Understood, and Really, Utterly Transcended.

The Way Of The Heart Is The Grace-Given (and, By Grace, Proceeding) Process Of Such self-Observation, self-Understanding, and self-Transcendence. Therefore, My Argument Relative To “Radical” Understanding (or Most Direct and, Ultimately, Inherent, and Inherently Perfect, Transcendence Of the self-Contraction) Is My Most Basic Word Of Instruction. And The (Necessarily Devotional) Ordeal or Process Of self-Observation, self-Understanding, and self-Transcendence Is Itself The Basic and Necessary Practice In The Way Of The Heart.

The Fulfillment (or The Ultimate and Inherently Perfect Realization) Of The Way Of The Heart Is Inherent Spiritual and Transcendental Divine Self-Realization (or Divine Ignorance). Therefore, My Argument Relative To Divine Ignorance (or Inherent Spiritual and Transcendental Divine Self-Realization, or self-Transcending Realization Of The Inherent or Real Condition Of the conditional self and all conditional beings, things, conditions, and events) Is Also Fundamental, but This Argument Always Coincides with (and Complements, or Fulfills, or Completes) My Argument Relative To “Radical” Understanding and Most Direct (and, Ultimately, Inherent, and Inherently Perfect) Transcendence Of the self-Contraction.

The “Consideration” Of Divine Ignorance (Even Through Formal, and Otherwise Random, and Progressively Meditative Pondering In The Form “Do I know What anyone or any thing Is ?” or “Do I know What this one, or that thing, Is ?” or “What Is this?” or “What Is that?” or “What Is I?” or, Simply, In The Context Of any being, thing, condition, or event that arises, “What Is it?”) Is (As A Practice Engaged Always In The Context Of Feeling-Contemplation Of My Bodily Human Form, and, Thereby, Tacitly, My Spiritual, and Always Blessing, Presence, and My Very, and Inherently Perfect, or Divinely Ignorant, State) The “Divine Ignorance Practice” For those Listening Devotees (In The Way Of The Heart) who Are Opening The Heart Through The Progressive Development Of self-Understanding In The Manner Of The Devotional Way Of Insight. (And Listening Devotees Practicing The Way Of The Heart In The Manner Of The Devotional Way Of Faith Are Also Called To “Consider” My Basic Arguments, and Even All My Teachings and Instructions, Relative To Divine Ignorance, but they Should Do So In A Simpler, or Rather Informal, Manner, and, Thus, Not By Meditatively Pondering, or Exercising, The By Me Given Question, or Questions, Relative To Divine Ignorance, but, More Simply, By Non-Meditative Study-“Consideration”, and, Otherwise, Simply By Meditatively Feeling-Contemplating My Bodily Human Form, and, Thereby, Tacitly, My Spiritual, and Always Blessing, Presence and My Very, and Inherently Perfect, or Divinely Ignorant, State.)

Even After The Listening-Hearing Process Is Completed, self-Enquiry In The Form “Avoiding Relationship?” May Continue To Be Engaged As The Principal Exercise (or Conscious Process) Of The Way Of The Heart (Even Until The Heart Itself Awakens Into The Full Context Of The Seventh Stage Of Life). Such self-Enquiry Is A Complete or Sufficient Practice (When Combined With The Basic Disciplines, Including, Eventually, The Spirit-Conductivity Exercises, That Characterize The Spiritually Awakened Stages Of The Way Of The Heart). This Is Because Such self-Enquiry Spontaneously Develops The Process Of self-Transcendence Progressively, In The Context Of (or Otherwise In Relation To) Each Of The Stages (Including The Advanced and The Ultimate Stages) Of Life.

However, The Exercise Of The “Consideration” (and Meditation) Of Divine Ignorance (In The Listening Devotees Practice Of Either The Devotional Way Of Insight Or The Devotional Way Of Faith) Is Not Such A Complete or Sufficient Practice. Such “Consideration” (and Meditation) Points Directly To Transcendental, Inherently Spiritual, and (Ultimately) Divine Intuition, In A Manner Similar To Traditional Exercises In The Context Of The Sixth Stage Of Life. Thus, In and Of Itself, Such “Consideration” (and Meditation) Bypasses The Real Process Of self-Transcendence In The Context Of Any and All Of The Five Stages Of Life That Naturally Precede The Sixth. Of Course, The Realization Of The Sixth Stage Of Life Is Of Primary Importance, but Such Realization Can Only Be Temporary and Superficial (and, Ultimately, self-Deluding) If There Is No Foundation Of Real self-Transcendence In The Context Of (or Otherwise In Relation To) The Earlier Five Stages Of Life. Just So, If The self-Binding Motives Toward self-Fulfillment In The Context Of The First Five Stages Of Life Are Not Transcended, The Intuition Of Truth In The Context Of The Sixth Stage Of Life, However Profound, Cannot and Will Not Develop or Proceed Toward The Realization Of The Seventh Stage Of Life.

My Argument Relative To Divine Ignorance Is A Fundamental “Consideration” That Complements My Argument Relative To “Radical” Understanding Of the self-Contraction, but My Argument Relative To Divine Ignorance Refers To or Indicates or Directly and Immediately Signifies What Is Really and Ultimately (or Inherently, and Inherently Perfectly) Realized Only If and When The Process Of self-Observation, self-Understanding, and self-Transcendence Has Really and Ultimately (or Inherently, and Inherently Perfectly) Been Fulfilled. Indeed, The Intuition Of Divine Ignorance Itself Is The Intuition Of The Very Truth or Condition That Is The Foundation Of The Seventh Stage Of Life. Therefore, In The Way Of The Heart, “Radical” Understanding (or Most Direct and, Ultimately, Inherent, and Inherently Perfect, Transcendence Of the self-Contraction) Is The Practice, and Divine Ignorance Is The Ultimate Realization (or The Truth Of Practice).

Even Before The Process Of “Radical” Understanding (or Most Direct Transcendence Of the self-Contraction) Has Become Complete (To The Inherently Perfect Degree), “Consideration” Of My Argument Relative To Divine Ignorance Is Useful (During The Listening Process Of The Way Of The Heart, In Both The Devotional Way Of Insight and The Devotional Way Of Faith), As A Complement To My Argument Relative To “Radical” self-Understanding. Nevertheless, Practitioners Of The Way Of The Heart Must Eventually Practice (or Otherwise Fulfill) The Ordeal Of self-Transcendence Relative To Each and All Of The First Six Stages Of Life, and Every Practitioner Of The Way Of The Heart Must Allow That Necessary Ordeal To Become Spiritual and Transcendental Divine Self-Realization (In Due Course, Through Real self-Transcendence, As Grace Will Have It).

If My Argument Relative To Divine Ignorance Is “Considered” At The Beginning Of The Way Of The Heart, It Allows An Intuitive Glimpse (While the ego-“I” Yet Remains Effective moment to moment) Of The Self-Radiant (or Inherently Spiritual), Self-Existing (or Transcendental), and (Ultimately) Divine Condition (or Self-Reality), and That Glimpse or Intuition Acts To Magnify and Perpetuate The Impulse (or Motive) Toward Perfectly self-Transcending God-Realization (or Transcendental, and Inherently Spiritual, Divine Self-Realization). That Intuitive Glimpse Of The Transcendental (and Inherently Spiritual) Divine Reality or Self-Condition Can, In The Manner Of The Devotional Way Of Insight, Be Regenerated In any moment By Formally (and Devotionally) Pondering My Argument (or The Question) Relative To Divine Ignorance, and It Can Also Be Regenerated In any moment By Means Of Practice Of The Way Of The Heart In The Manner Of The Devotional Way Of Faith, and (Thus) By Generally (and In A Devotional Manner) Studying (and Thereby “Considering”) My Argument (and The Question, or Questions) Relative To Divine Ignorance, and, On That Basis, and In any moment, Simply By Means Of self-Surrendering, self-Forgetting, and self-Transcending Feeling-Contemplation Of My Divine-Ignorance Revealing Bodily (Human) Form. Such Intuitive Glimpsing Of The Divine Self-Condition (Of Divine Ignorance) Is Like The Intuitive Glimpsing Of (The Same) Reality As It May Be Awakened (and Regenerated) In any moment Of Practice In The Way Of The Heart By “Considering” My Argument Associated with The First Stage Of The “Perfect Practice” (or The Ultimate, and Inherently Perfect, and Three-Stage Practice Of The Way Of The Heart), and Which Argument Is Epitomized By The Proposition That You Always Already Are, In this and every moment, The Conscious Witness Of body, mind, and conditions, Inherently Free Of Identification With conditional Existence. And All Such Intuitive Glimpses Of The Divine Self-Condition (Of Divine Ignorance), and All My Arguments That Permit or Awaken Those Intuitive Glimpses Of The Divine Self-Condition (Of Divine Ignorance), Are Profound and Useful Motivators Of The Real Process Of Practice In The Way Of The Heart, but Until That self-Transcending Practice Fulfills Itself (In Real and Steady Transcendence Of The Motives, Illusions, Searches, and Attachments Associated With Each and All Of The First Five Stages Of Life), The Arguments Relative To Divine Ignorance and Consciousness Itself Are Only Temporary Awakeners That Point Toward (but Do Not Finally Establish) The Sixth Stage Of Life and The Seventh Stage Of Life.

The self-Transcending Process Must Be Practiced Until No-Contraction, No-knowledge, and No-experience. That Is To Say, The Ordeal Of self-Transcendence Must Be Embraced From The Heart, Until There Really Is No Identification With the self-Contraction (or the psycho-physical ego-“I”) and There Really Is Native Identification With Consciousness Itself ( As It Is ).

If You Identify With the self-Contraction In this moment, Then You Will Also Seek Independence Through conceptual knowledge and Separative activity (or The Avoidance Of experiential Participation In perceptible conditional relations).

If You Understand and Feel Beyond the self-Contraction In this moment, Then You Are Presently Restored To Direct perception (or Participatory experience).

If the self-Contraction Is Utterly Transcended, Then Even Direct perception (or Participatory experience) Is Transcended.

If There Is No self-Contraction, Then perceptual and conceptual knowing, and perceptual and conceptual knowledge, and All Seeking For perceptual and conceptual knowledge Are Utterly and Inherently Transcended.

If There Is No self-Contraction, Then the Presumed perceptual and conceptual knower Is Utterly and Inherently Transcended.

If You (As A Present Realization) Do Not know What any thing or any one (Including Your Own body-mind) Is , Then all beings and things and conditions and events Merely or Only Are What they Are . Then Even Your Own body-mind Is Only As and What it Is .

Each and every being, thing, condition, or event (Including Your Own body-mind) Only Signifies or Indicates or Points To itself as it is (Naturally, or perceptually) and As it Is (Ultimately, or Merely). What each and every being, thing, condition, or event Is Ultimately, and Even what each being, thing, condition, or event is Naturally (or perceptually), Inherently and Naturally Transcends all knowledge You Have (or Can Have) About it. And If You Merely (Directly, or Without self-Contraction) perceive each and every being, thing, condition, or event (or Even every thought) that arises to Your attention, So That You perceive (or Simply Grant attention To) each and every being, thing, condition, event, or thought as it (Apparently) is, and Thus (Ultimately, In Divine Ignorance) Recognize it As it (Inherently, Perfectly) Is , You Are Inherently Free Of conceptual mind and All The Illusions Of conditional subjectivity. Therefore, If You Directly perceive whatever arises, Then whatever arises Only Signifies or Indicates or Points To itself, and No mind (or Separate subjective self Of Analytical or Abstract Meanings, or Interpretations, or knowledge) will arise With The Capability To Separate You From it. Indeed, By Virtue Of Your Natural Ability To Merely perceive (or To Simply Grant attention To) whatever arises and Your (Ultimately Realizable) Inherent Ability To Divinely Recognize whatever arises (or Your Ultimately Realizable Inherent Ability To Not know What it Is ), Even any conceptual thought that arises Will (Ultimately) Have No Power To Separate You From What Is (or The Only One Who Is ).

If You Realize The Truth Of Divine Ignorance, Even For a moment, You Realize (For the moment) Inherent Freedom From conditional subjectivity, or Inwardness, or mind, or The Illusion Of an Inward self. You, as the conditional self, Are Simply the Total and Single body-mind, or the physically Apparent person. You Are Not Other Than the bodily self. You Are Simply the bodily self, but You Must (Directly or Inherently) Realize What or Who the bodily self Is (Altogether, Really, and Ultimately). And You Cannot Realize What or Who You Are (or What or Who any one or any thing or any condition or any event Is ) By Seeking knowledge About Your conditional self (or About others, or About conditions anywhere). If You Inherently Do Not know Even What any condition or any thing or any one Is , Then You Cannot know What Your knowledge About any condition, or any thing, or any one Is , and The Search For Ultimate knowledge Is, Therefore, Futile.

The Realization Of What or Who You Are Can Only Be A Matter Of Direct Divine Recognition Of Your conditional bodily self, Rather Than any knowledge About it (Since You Could Not Even know What that knowledge Is ). And Direct Divine Recognition Of Your conditional bodily self Cannot Be Realized Until There Is No Contraction Of and From the conditional bodily self (For Any Such Contraction Is Dissociation From the conditional bodily self As it Is ). Mere, Direct, or Natural perception Of Your conditional bodily self Is The Necessary Prerequisite For Direct Divine Recognition Of Your conditional bodily self (For Only Such Mere, Direct, or Natural perception Is Naturally Free Of subjectivity, or Separate and Separative mind, or Attachment To The Illusion Of a Separate Internal essence). Conditional Existence Can Be Transcended Only Directly, or When the conditional bodily self Is Directly perceived (Without Any Effort Of Separation or Contraction From it) and (Thereupon) Inherently Recognized (In and As The Unconditional, or Transcendental, Inherently Spiritual, and, Ultimately, Divine Self-Condition That Is Consciousness Itself). And These Complementary Realizations Of No-Contraction and Inherent (and Thus Divine) Ignorance (or Transcendental, Inherently Spiritual, and, Ultimately, Divine Self-Realization) Are (or Must Be) Developed Progressively In The Way Of The Heart, In The Context (or Otherwise In The “Consideration”) Of Each and All Of The First Six Stages Of Life, Until Realization Becomes Inherent, Inherently Perfect, and “Open-Eyed” Intuition Of The Truth That Is Divine Ignorance.

The Original Process Whereby This Inherently Perfect Simplicity Is Awakened In The Way Of The Heart Is The Ordeal Of Listening (To The Degree Of Hearing, or Real and Most Fundamental self-Understanding), Whereby (To A Significant Degree) The Student-Beginner, and Then The Beginning “Lay Renunciate” Practitioner (and Also The Beginning “Lay Congregationist” Practitioner), Of The Way Of The Heart Is (Readily, In every moment Of Effective Practice Of Either The Primary Devotional Exercise Of Insight Or The Primary Devotional Exercise Of Faith) Restored To The Participatory (or self-Transcending) Disposition (Grounded In perception, or The Natural Attitude Of the Total body-mind, and Naturally Able To Stand Free Of Compulsive and Obsessive verbal and Otherwise Abstract and Analytical thinking, or The Search To know). The Process Of self-Transcendence Develops Further In The Would-Be-Seeing (or Progressively Seeing) Stage and The First Actually Seeing Stage Of The Ordeal Of Realization. In Those Stages, The Process Of Awakening Develops Spiritual Characteristics, Through The Grace Of Spirit-Baptism, So That The Fundamental Confession, Realization, or Feeling-Attitude Of My Progressively (and Eventually) Seeing Devotee Becomes More and More That Of Non-Separation, or No-Contraction, or Feeling-Love, or Direct Identification With The Feeling-Essence (or Inherent Love-Bliss) Of The (By Me Revealed) Divine Spirit-Current Itself. And, As My Actually Seeing Devotee Progresses Through The Advanced (and The Ultimate) Stages Of Life In The Way Of The Heart, Even the Total experiential and Participatory (or Inherently Non-Separate, Related, and Relational) body-mind Is Progressively and Directly Transcended In The Gradual Development (and, Ultimately, The Inherent Perfection) Of “Radical” Understanding and Divine Ignorance, or Inherent and Transcendental (and Inherently Spiritual) Divine Self-Realization.

In The Devotional Way Of Faith (As Practiced In The Way Of The Heart), The Practice Of Listening Involves The Formal (and Otherwise Random) and True Heart-Recitation (and Thereby Progressively Meditative Development) Of Sat-Guru-Naama Japa (Either In The Form “Om Sri Da Avabhasa Hridayam” Or In The Form “Om Sri Da Love-Ananda Hridayam”) and (or Even Otherwise) The Technically “Simplest” Formal (and Otherwise Random, or Even Constant) Feeling-Contemplation Of Me (With or Without Random Invocation Of Me Via My Principal Name, “Da”).

In The Devotional Way Of Insight (In The Way Of The Heart), The Practice Of Listening Involves The Formal (and Otherwise Random) and Real “Consideration” and (Progressively Meditative) Pondering Of My Great Questions (By and As the conditional, and, At This Early Stage, bodily-based, self):

“What Am I Always Doing?”

“Avoiding Relationship?”

“Who or What Is Always Already The Case (Before I Do Anything At All)?” or “Who, What, and Where Is The Inherent Feeling Of Being, or Existence Itself?”

“Am I The One Who Is Living (Animating or Manifesting) me (the body-mind) Now?”

“Who Is Living me Now?”

“How Do I Relate To The One Who Lives me?”

“Do I know What any one or any thing Is ?” or (In Relation To any particular being, thing, condition, or event that arises) “What Is it?”

“Who, What, and Where Is Inherent Love-Bliss, or Happiness Itself?”

“Who, What, and Where Is Consciousness Itself?”

“What Will I Do If I Love The True Heart-Master and Adept Heart-Teacher, Da Avabhasa (The Bright), Who Is The Divine Person (The One and Self-Existing and Self-Radiant Being That Is Consciousness Itself and Happiness Itself)?”

Of These Ten Great Questions, Two Are Primary (To Be Engaged Most Often, or Most Intensively). They Are The Complementary Questions “Avoiding Relationship?” (Which Corresponds To The Foundation “Consideration” Of self-Understanding, and Which Leads To Most Fundamental Understanding Of the self-Contraction) and, In Relation To any particular being, thing, condition, or event that arises, “What Is it?” (Which Corresponds To The Original “Consideration” Of Divine Ignorance, and Which Points To The Ultimate Realization Of Divine Ignorance, Which Is The Inherent or Native Feeling Of Being, or The Inherent or Native Awareness Of Transcendental, and Inherently Spiritual, and Necessarily Divine Self-Existence).

The Formal (and Otherwise Random) and Progressively Meditative Pondering Of The Questions I Have Associated With The “Consideration” Of Divine Ignorance (Such As These Questions Are To Be Engaged, or Pondered, By Listening Devotees In The Devotional Way Of Insight, In The Way Of The Heart) Should Be Engaged For a period of time (For some minutes, or an hour, or, At Random, For a day, or For a period of days, or, In Uniquely Effective Instances, Even For several weeks, or more), and Then Pondering Via self-Enquiry (In The Form “Avoiding Relationship?”) Should Be Engaged For a Similar (or, Generally, an Even longer) period, or Else For a period of any Arbitrary length of time. In Any Case, In The Practice Of The Devotional Way Of Insight (In The Way Of The Heart), Both Of These Two Principal Forms Of Pondering (and Others I Have Indicated) Should Be Engaged (Especially In The Earliest Beginnings Of The Listening Process), but Alternately, and Always (Whether Formally Or Randomly) In An Artful and Random (Rather Than Mechanically Repetitive) Manner (According To Your Own Spontaneous Design) During The Listening Stage (or The Listening Stages) Of The Way Of The Heart, and Even Until That Ordeal Of Listening Becomes True Hearing. However, In The daily Formal (and Developing) Meditative Setting, and Also In Random moments, Pondering Via self-Enquiry (In The Form “Avoiding Relationship?”) Should Become More and More Fundamental (and It Should Always Be The Senior Exercise) As The Listening Process Develops (In The Devotional Way Of Insight).

Therefore, In The Listening Manner Of The Devotional Way Of Insight, Enquire (or Feel) “Avoiding Relationship?” Do This At Random, In The moment to moment Context Of daily life, and In The daily Formal Meditative Setting, As beings, things, conditions, or events arise and Capture Your attention. In This Manner, Progressively Observe, Understand, and Feel Beyond the self-Contraction (or the psycho-physical ego-“I”), So That The Heart Opens Beyond conditional self-Consciousness and the present object (or objects) of attention, To Realize (Simply, In the present moment) The Feeling Of Unqualified Relatedness (and Even A Simple, or Rudimentary, Feeling-Intuition Of The Native and Self-Existing and Self-Radiant Condition Of Merely Being, or Of Divine Ignorance).

At other times, In The Listening Manner Of The Devotional Way Of Insight, Ponder (or Feel The Question) “What Is it?” Do This At Random, In The moment to moment Context Of daily life, and In The daily Formal Meditative Setting, As beings, things, conditions, or events arise and Capture Your attention. Instead Of Following thoughts or perceptions To the next thought or perception, Simply Grant Full attention and Feeling To the present thought or perception, and “Consider”, or Deeply Ponder (Even Without thought, but Simply Feeling or Intending) “What Is it?” And If another thought or perception arises, Do The Same. And So On. Since You (as the conditional body-mind-self or ego-“I”) Do Not and Cannot know What any being, or any thing, or any condition, or any event (Including Your Own body-mind) Is . The Real (present) “Consideration” Of The Question “What Is it?” Can Only Lead Directly (In the present moment) To A (Simple, or Rudimentary) Feeling-Intuition Of The Inherent Condition Of Merely Being (Feelingly Intuited In Divine Ignorance, or On The Basis Of Simple, present-time Feeling-Intuition Of What Is ).

Therefore, In This Listening Manner (or Otherwise, In The Listening Manner Of The Devotional Way Of Faith), and Also moment to moment (Progressively, By Persisting In The Chosen Listening Manner), Directly Realize The (present) Feeling Of Unqualified Relatedness (and, presently, Feel-Intuit The Native Feeling Of Merely Being, or Of Divine Ignorance), Prior To The Contraction Of The Heart, Prior To The Contraction Of the body-mind, Prior To conditional self-Consciousness, Prior To conditional objects, Prior To perception (or experience), and Prior To conception (or conditional knowledge). And When Such Is (By This Progress) Truly The Case (Directly, Effectively, In Your moment to moment Capability), Then True Hearing Has Awakened.

I Am The True Heart-Master and Adept Teacher Of The Heart. I Am The Sat-Guru Who Is The Heart Itself. For All Practitioners Of The Way Of The Heart, I Am The Necessary and Unique Revealed and Revealing Source, and Means, and Object (or Threshold Medium), and Subject (or Very Person) Of Faith (In The Divine Reality, The Divine Purpose, The Divine Process, and The Ultimate and Inherently Perfect Divine Realization). Therefore, The Faith-Response To Me Should (and, Indeed, Must) Be Felt and Demonstrated By All Practitioners Of The Way Of The Heart (Including Student-Beginner Devotees, “Lay Congregationist” Devotees, early-life Devotees, Beginning “Lay Renunciate” Devotees, and Both “Lay Renunciate” and “Free Renunciate” Seeing-Devotees), and In Both The Devotional Way Of Insight and The Devotional Way Of Faith.

However, In The Way Of The Heart, It Is The Practitioner In whom The Faith-Response To Me Has A Unique and Profoundly Moving, Clarifying, and Strengthening Effect, and who Can, On That Basis, Embrace (and Readily and Thoroughly Develop, and Consistently Demonstrate) The Practice (Including All The Originally and Otherwise Progressively By Me Given Disciplines, Callings, and Gifts) Of The Way Of The Heart (and Do So with Ever-Growing Heart-Openness, Clarity, Strength, self-Understanding, and self-Transcending Effectiveness), who Should (or, Rightly, Can) Exercise The Devotional Way Of Faith (Beyond The Original Student-Beginners Experiment With Both The Devotional Way Of Faith and The Devotional Way Of Insight).

Those who Do Not or Cannot Thus Directly and Faithfully Respond To My Bodily (Human) Form, My Spiritual (and Always Blessing) Presence, My Very (and Inherently Perfect) State, and My Word and Leelas, and those who Do Not Have The Capability Of Fullest Faith, and those who, By Strong Tendency, Would childishly Seek A self-Consoling and self-Indulgent Practice (or, Really, An ego-Serving and ego-Protecting Illusion Of Practice), and those who Cannot So Directly or Readily Relinquish childish dependency (or egoically “self-Possessed” clinging, Incapable Of self-Surrender), or childish (or Superficial, Faithless, and ego-Serving) emotionalism, or childish (or Indiscriminate, and Otherwise merely conventional) idealism, and those who, In A More adolescent Fashion, and By A Weakness In The Faith-Response Itself, Would, By Strong Tendency, and If Practicing The Devotional Way Of Faith, Fail To Fully, Rightly, Respectfully, and Faithfully Honor and Engage The Great Relationship To Me-all of these, and their like, Should Not, Beyond An Initial Formal “Consideration” and Formal self-Testing Experiment, Practice The Way Of The Heart By Practice Of The Devotional Way Of Faith, but, Rather, On The Basis Of The Initial Formal Student-Beginner “Consideration” (and Formal self-Testing Experiment), they Should Choose and Develop The Practice Of The Devotional Way Of Insight (and That Only If they Can, By Practicing The Devotional Way Of Insight, Responsibly Discipline themselves and, In The Manner Of The Devotional Way Of Insight, Fully and Rightly Honor and Engage The Great and Necessarily Devotional Relationship To Me). Also, those Student-Beginners who (In The Initial Formal Student-Beginner “Consideration” and Formal self-Testing Experiment) Exhibit The Unique Capability For Effectively Exercising The Process Of Feeling and Insight, In The Manner Of The Devotional Way Of Insight, Should Then Choose and Do So (As Continuing Student-Beginners, and, Then, As Beginning “Lay Renunciate” Practitioners, or, Otherwise, As Beginning “Lay Congregationist” Practitioners, Of The Way Of The Heart), Unless they Exhibit An Even Greater Effective Capability For The Exercise Of Feeling and Faith (Whether As Continuing Student-Beginners Or As Beginning “Lay Renunciate” Practitioners Or As Beginning “Lay Congregationist” Practitioners), In The Manner Of The Devotional Way Of Faith. (However, Any Beginning “Lay Renunciate” Practitioner Of The Devotional Way Of Insight, and Any Beginning “Lay Congregationist” Practitioner Of The Devotional Way Of Insight, May Yet, Possibly, but Not Necessarily, Embrace The Devotional Way Of Faith, When he or she Eventually Qualifies For The Fully Responsible Practice Of Devotional and Spiritual Seeing.)

Even All Student-Beginners, and Also All Beginning “Lay Congregationist” Practitioners, and All Beginning “Lay Renunciate” Practitioners Of The Way Of The Heart, Whether they (Rightly) Practice The Devotional Way Of Faith (and, Therefore, The Right and Consistent Primary Devotional Exercise Of Feeling-Faith) Or (Rightly) The Devotional Way Of Insight (and, Therefore, The Right and Consistent Primary Devotional Exercise Of Feeling-Insight), Should and Must Do So On The Basis Of their Original (and Most Profound) Heart-Response To Me. And This Heart-Response Develops By The Practice Of It. Therefore, By Response and Responsive Practice, Spontaneous and Inspired Heart-Surrender and Feeling-Contemplation Should (and, Indeed, Must) Begin To Characterize The Inclination and The Demonstration Of My Every Student-Beginner Devotee, and My Every Beginning “Lay Congregationist” Devotee, and My Every Beginning “Lay Renunciate” Devotee. And Such Must Also Continue To Develop In The Case Of My Every Would-Be-Seeing (or Progressively Seeing) Devotee and My Every Actually Seeing Devotee.

Even Every Real and True Practitioner Of The Way Of The Heart Is (and Is More and More To Be) Spontaneously and Inevitably Moved By Faith In Me (and, Thus and Thereby, In The Divine Person) and To Ever-Greater Faith In Me (and, Thus and Thereby, In The Divine Person). Such a one Is Spontaneously and Inevitably Moved To and By The Impulse To Actual (or Really Effective) self-Transcendence and Perfectly self-Transcending God-Realization (or The Impulse To Realize That Which Is and Can Be Realized Only By Actual, or Really Effective, and, Ultimately, Inherent, and Inherently Perfect, self-Transcendence). Such a one Is Spontaneously and Inevitably Moved To Love, By Love, and To Every Kind Of Right and Useful self-Discipline. And Such a one Is Spontaneously and Inevitably Moved To and By Constant Service and Feeling-Contemplation Of My Bodily (Human) Form, My Spiritual (and Always Blessing) Presence, and My Very (and Inherently Perfect) State, and, Therefore (and Thereby), Ultimately, To Inherent (and Inherently Perfect) Realization Of The Divine Self-Condition.

Even Every Real and True Practitioner Of The Way Of The Heart Is (and Is More and More To Be) Heart-Moved By The Inherent “Bright” Attractiveness and Faith-Granting Effectiveness Of My Bodily (Human) Form, My Spiritual (and Always Blessing) Presence, and My Very (and Inherently Perfect) State, For I Am The True Heart-Master and Adept Heart-Teacher, The Hridaya-Samartha Sat-Guru, The Realizer, The Revealer, The Transmitter, The Awakener, and The Revelation (Itself) Of The Self-Existing and Self-Radiant Truth and Inherent Love-Bliss Of Being, or Of Existence Itself. Therefore, In daily life and Meditation, and By Random Invocation Of Me (By My Principal Name, “Da”), and By Chant, Song, Recitation, and Leela-Telling, and By Every Other Kind Of Sacred Act and Service, Every Real and True Practitioner Of The Way Of The Heart Is, Principally, Heart-Moved To Feel (and Thereby To Contemplate and To Celebrate) My Name, My Bodily (Human) Form, My Spiritual (and Always Blessing) Presence, and My Very (and Inherently Perfect) State.

In The Way Of The Heart, Sat-Guru-Naama Japa (and, Otherwise, The Technically “Simplest” Name-Invocation Of Me) Is The Principal Technical Practice (or Devotional Exercise Of Faith) Engaged By Beginners (or Listening Devotees and Hearing Devotees) In The Devotional Way Of Faith. This Practice Is Itself Based Upon The Heart-Exercise Of Faith Itself, or The Consistently Demonstrated Heart-Impulse Of self-Offering and self-Surrender, Demonstrated By Means Of Devotional Feeling (Actively Feeling Beyond and Releasing self-Contraction In body and mind) and By Means Of Right Action (or Consistent Embrace Of All The Appropriate and Necessary Practices and Disciplines Associated With The Listening Devotees Stage, and Then The Hearing Devotees Stage, Of The Devotional Way Of Faith, As Practiced In The Way Of The Heart). Therefore, all those who Practice Sat-Guru-Naama Japa (and all those who Practice The Technically “Simplest” Name-Invocation Of Me) Should Practice The Heart-Exercise Of Faith (In Relation To Me). And The Total Range Of Beginners Discipline and Practice Should Be Firmly Embraced (and, On That Basis, Thoroughly Established and Consistently Demonstrated) By Every Student-Beginner, and, Thereafter, Consistently Embraced (and, In Every Detail, Progressively Magnified) By Every “Lay Congregationist” Practitioner (Listening, and Then Hearing, and, Eventually, Also Seeing, In The Manner Of The Technically “Simpler”, or Even “Simplest”, Practice Of The Way Of The Heart), and By Every Beginning “Lay Renunciate” Practitioner (Listening, and Then Hearing, In The Context Of Practicing Stage One Of The Technically “Fully Elaborated” Form Of The Way Of The Heart), and By Every “Lay Renunciate” Would-Be-Seeing Devotee and Every “Lay Renunciate” Seeing-Devotee and Every “Free Renunciate” Seeing-Devotee (In The Advanced and The Ultimate Stages Of The Technically “Fully Elaborated” Form Of The Way Of The Heart).

Sat-Guru-Naama Japa Itself (or, Otherwise, The Technically “Simplest” Name-Invocation Of Me, or My Even Every Devotees Random Name-Invocation Of Me, By Means Of My Principal Name, “Da”) Should Be Engaged On The Basis Of (and As An Expression Of) The Faith-Response To Me, and By (or On The Basis Of) The Consistently Demonstrated Devotional Exercise Of That Faith. Thus, The Sat-Guru-Naama Mantra (or, Otherwise, My Principal Name, “Da”) Should Be Recited In and By Means Of Heart-Feeling, and, Generally, Only with “the tongue of the mind” (and Thus, In The outward physical Sense, silently), Except On Occasions Of Spontaneously Inspired (and, Perhaps, Even Rhythmic, or Chant-Like) Contemplative vocalization (or Else Contemplative sub-vocalization, With movements of the physical tongue and mouth, but With little or no outwardly audible vocalization), and The Sat-Guru-Naama Mantra (or, Alternatively, My Principal Name, “Da”) May Also Otherwise Be Recited vocally and audibly In Sacred Occasions Of Chant, Song, Recitation, and The Like. This Heart-Recitation Should Be Randomly Made In The Course Of daily life (and, As Appropriate, In The Context Of Sacred Occasions), and It Should Be Done In daily Meditative Occasions (Wherein The Contemplative and Meditative Feeling-Process Is Allowed To Develop Maximally).

In The (Developing) Meditative Setting Of The Way Of The Heart (and, Specifically, In The Devotional Way Of Faith), Sat-Guru-Naama Japa (or, Otherwise, The Technically “Simplest” Name-Invocation Of Me) Is To Be Done Randomly, and Even Repetitively, and Perhaps (Occasionally, or, If So Preferred, Even Generally) In A Rhythmic, or Chant-Like, Manner (Whether silently Or, When Appropriate, or Otherwise Inevitable, audibly), but Never In A Mechanical Manner, or In An Inappropriately Rapid (or Hurried) Manner. My Bodily (Human) Form (and My Spiritual, and Always Blessing, Presence, and My Very, and Inherently Perfect, State) Should Always Be Felt (and Thereby Contemplated) During The Practice Of This (Meditative) Mantra Japa (or This Meditative Name-Invocation Of Me), Such That Feeling-Contemplation Progressively Becomes Profound Feeling-Meditation. Indeed, In The Way Of The Heart, My Bodily (Human) Form (and, Tacitly, or As Grace Will Have It, My Spiritual, and Always Blessing, Presence and My Very, and Inherently Perfect, State) Should Be Felt (and Thereby Contemplated) During Any and Every Occasion Of The Use Of The Sat-Guru-Naama Mantra, and During Any and Every Occasion Of The Technically “Simplest” Name-Invocation Of Me (or Of My Even Every Devotees Random Name-Invocation Of Me), and, Truly, During Even Any and Every Occasion Of My Even Any and Every Devotees Exercise Of Any Form Of Either The By Me Given Devotional Way Of Faith Or The By Me Given Devotional Way Of Insight. Therefore, Unless I Am Physically Present (In My Bodily Human Form), Feel (and Respond To, and, Thus, Truly Contemplate) My Bodily (Human) Form (and, Thereby, My Spiritual, and Always Blessing, Presence, and My Very, and Inherently Perfect, State) Via An Appropriate, Good, and Effective (photographic or Other technical or artistic) Representation Of My Bodily (Human) Form (and Otherwise Via An Effective Representation Of My Bodily Human Form In the mind).

In The Way Of The Heart, The silent Recitations (or Otherwise vocal, but Always Heart-Felt, Repetitions) Of The Sat-Guru-Naama Mantra (or Of My Principal Name, “Da”) Should Generally (Especially In The Meditative Setting) Be Associated With The Use Of A Mala (or Rosary), Whereby Each Recitation Is Gently and Simply Marked With the touching Of A (Next) Bead On The Mala. In The Meditative Setting (or In any Random moment In which Sat-Guru-Naama Japa, or, Otherwise, The Technically “Simplest” Name-Invocation Of Me, Is Appropriate), Each Recitation Of The Sat-Guru-Naama Mantra (or, Otherwise, Of My Principal Name, “Da”) Should (Generally) Be Done silently, but, Truly, The Recitation Should Be Made (and Felt, or Radiated) By, From, and At The Heart (and Thus Even Via the Total body-mind). Apart From This, No Other Special Practices (Such As The “Timing” Of Sat-Guru-Naama Japa, or Of The Technically “Simplest” Name-Invocation Of Me, With the breath, or With Repetitive Cycles Of attention To The bodily Circuitry) Are An Appropriate Part Of Sat-Guru-Naama Japa (or Of The Technically “Simplest” Name-Invocation Of Me), Unless (or Except To The Degree That) Such Practices Occur As Spontaneous Random Events (or As Spontaneous Processes In Particular Occasions, or moments, Of Sat-Guru-Naama Japa, or, Otherwise, Of The Technically “Simplest” Name-Invocation Of Me).

When Engaging In Sat-Guru-Naama Japa (or, Otherwise, In The Technically “Simplest” Name-Invocation Of Me), Do Not (Intentionally) think About or Concentrate Upon The “Meaning” Of Any Of The Names or Word-Signs That Comprise The Sat-Guru-Naama Mantra (and, Otherwise, Do Not Intentionally think About or Concentrate Upon The “Meaning” Of My Principal Name, “Da”), but, Rather, Feel (and Thereby Contemplate) My Bodily (Human) Form, My Spiritual (and Always Blessing) Presence, and My Very (and Inherently Perfect) State (While Using The silent, or Otherwise vocal, but Always Heart-Felt, verbal Recitation Simply As A Means To Direct and Concentrate and Release the thinking mind).

Indeed, Sat-Guru-Naama Japa (and The Technically “Simplest” Name-Invocation Of Me, and Also self-Enquiry, and Even Every Other Form Of The Conscious Process In The Way Of The Heart) Is A Direct Means (By Resort To My Bodily Human Form, My Spiritual, and Always Blessing, Presence, and My Very, and Inherently Perfect, State) For Controlling, Purifying, Converting, Relaxing, and Transcending self-Contraction (or all the forms and results of egoity, Including All The Tendencies Of thought, emotion, and desire). Therefore, Rather Than Casually Allowing (and Otherwise Seeking or Suffering) Random self-Contraction (Including thoughts, emotional states or reactions, and desires) To arise (and To Control attention and the actions or states of the body-mind), Constantly (By Random Intention) Practice Sat-Guru-Naama Japa and Random Name-Invocation Of Me (or Else Practice Random Name-Invocation Of Me and The Conscious Process Otherwise Specific To Your Form and Developmental Stage Of The Way Of The Heart), and Thereby (and By Every Means Given In Satsang with Me, and, Primarily, By Feeling-Contemplating My Bodily Human Form, My Spiritual, and Always Blessing, Presence, and My Very, and Inherently Perfect, State) Constantly Feel (or Be Feelingly Attracted) Beyond the egoic (and Otherwise conditional) limitations Of psycho-physical Existence.

The Fundamental Principle Of Sat-Guru-Naama Japa (and Of The Technically “Simplest” Name-Invocation Of Me, or, Otherwise, Of My Even Any Devotees Random Name-Invocation Of Me) Is The Exercise Of The Devotional Faith-Response In Relation To My Inherently Heart-Attractive (and Faith-Granting) Bodily (Human) Form, and My Spiritual (and Always Blessing) Presence, and My Very (and Inherently Perfect) State. Therefore, Contemplate (and, Thus, Heart-Feel) My Bodily (Human) Form (and, Tacitly, or As Grace Will Have It, My Spiritual, and Always Blessing, Presence and My Very, and Inherently Perfect, State), While Directing the mind Via Sat-Guru-Naama Japa (or, Otherwise, Via The Technically “Simplest” Name-Invocation Of Me, or, Otherwise, Via My Even Any Devotees Random, and Even Only Occasional, Name-Invocation Of Me). In This Manner, By Heart-Attraction and Heart-Response, Be Surrendered (Even Beyond Any Necessity To Make An Effort Of Surrender).

The “Attitude” That Is Fundamental To The Real and True Devotional Practice Of The Way Of The Heart (Whether In The Manner Of The Devotional Way Of Faith Or In The Manner Of The Devotional Way Of Insight) Is That Of The Presumption Of My Victory In Your Own Heart and life. That Is To Say, self-Observation, Most Fundamental self-Understanding, and The True (Heart-Responsible) Capability For Direct, Comprehensive, and (Potentially) Unqualified (or Inherent, and Inherently Perfect) self-Transcendence (Based On Most Fundamental self-Understanding and, In Due Course, On True and Truly Responsible Spiritual Awakening) Are To Develop, By Grace, In The Progressive Process Of The Way Of The Heart, but Neither These Nor Any Other Processes, Capabilities, or Effects Are To Be Made Into Objects (or Goals) Of Seeking. Rather, On The Simple Basis Of The Faithful Heart-Response To Me (Constantly Engaged), and In The Context Of Consistent Fulfillment Of My Instructions (and All The Kinds Of Disciplines Required) For Your Particular Practice Of The Way Of The Heart, You Should Simply and Always Feel That All Of That Is Always Already Accomplished (As, Indeed, It Is) By Me, and That All Of That Will Be Revealed (In Due Course) By Grace.

In The Way Of The Heart, The Beginners Devotional Way Of Faith Is Founded On A Uniquely Effective Faith In My Accomplishing-Power To Awaken self-Observation, True Hearing (or Most Fundamental self-Understanding), The True (and Truly Effective) self-Transcending Capability, and (Via The Exercise Of That Grace-Given Capability) True and Stable human Equanimity and True and Stable Heart-Readiness For The Grace Of True Seeing (and Subsequent Spiritual Practice Of The Way Of The Heart, Based Also On The Continued Hearing-Exercise Of Most Fundamental self-Understanding). Therefore, The Devotional Way Of Faith (As Practiced By Beginners In The Way Of The Heart) Is Not Based On The Presumption That Most Fundamental self-Understanding Is Not Necessary, but On The Presumption That It Will Be Realized By Grace, Through Heart-Faithful Surrender To Me (and By Letting Me Do My Work At The Heart). Therefore, In The Way Of The Heart, Rather Than Seeking For Grace or Capability, The Yet self-Testing Student-Beginner (Engaged In Serious Exploratory “Consideration” Of The Devotional Way Of Faith), and The “Tested and Proven” Student-Beginner Of The Devotional Way Of Faith, and The, Yet Listening, Beginning “Lay Renunciate” Practitioner (As Well As The Beginning, and Yet Listening, “Lay Congregationist” Practitioner) Of The Devotional Way Of Faith Simply Exercise (or Actively Feel) Faith Itself, By

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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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