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


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 22

And Become A Dancing Prayer Of Love

Practice Of The Way Of The Heart (and The First and
Basic, or Frontal, Spiritual Yoga Of The Way Of The Heart)
In The Context Of The Fully Established (or Actually Seeing)
“Basic” Fourth Stage Of Life Takes Place In The Context Of
The Third Practicing Stage Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart (or, Otherwise, In
The Context Of The Technically “Simpler”, or Even
“Simplest”, “Lay Congregationist” Practice Of The Way Of The
Heart, Once Such Practice Is Formally Acknowledged To Be
Based On Both True Hearing and Real Seeing, and, On That
Basis, To Be Capable Of The First and Basic, or Frontal,
Spiritual Yoga Of The Way Of The Heart).

Practice Of The Way Of The Heart In The Spiritual Context
Of The Fully Established (or Actually Seeing) “Basic” Fourth
Stage Of Life Requires Real Practice Of Cooperation (or The
“Compulsory Dance” Of Love) With My Always Blessing Presence
(and, Thus and Thereby, With The Constantly Baptizing Power
Of The Divine Person).

All The Virtues and General Disciplines Already
Associated With Both Hearing and Seeing Must Continue In The
Context Of The (Spiritually Established) “Basic” Fourth
Stage Of Life In The Way Of The Heart.

In That (Fully Established “Basic” Fourth) Stage Of Life
In The Way Of The Heart, The Already Established (and Always
Developing) functional, practical, relational, and Cultural
Disciplines Are To Be Engaged In the Basically ordinary
manner Of The socially active Devotee, and Also (Except In
The Case Of those who Choose, and Truly Qualify For, Either
The Formal Celibate Renunciate Discipline Or The Informal
Practice Of celibacy In True Intimacy) In The Yogically
Active Manner Of The sexually active Seeing-Devotee (who
Practices True Intimacy, True functional, practical,
relational, and Cultural Sila, or self-Economy, and The
Truly human and Spiritual Yoga Of Sexual Communion).

The Discipline Of life In (or At Least In Fully
Accountable and Significantly Participatory Affiliation
With) Formal Cooperative Community (or The Test and
Demonstration Of self-Transcendence Through Relational Love,
Consistent Service, Positively Productive Cooperation, and
Thorough functional, practical, relational, and Cultural
Accountability To The Responsive Formal Gathering Of All
Practitioners Of The Way Of The Heart) Is, As Before, To
Continue Also In The Spiritual Context Of The Fully
Established (or Actually Seeing) “Basic” Fourth Stage Of
Life (and At All Developmental Stages Beyond It) In The Way
Of The Heart. And That Discipline Of Cooperative
Accountability and Participation Is, As Before, To Continue
To Formally and Fully (and Ever More Fully) Take Into
Account All Aspects Of The Appropriate, Right, and Necessary
individual and collective Responsibility Of My (Each and
Every) Devotee, and This As A Fulfillment Of The Foundation
(Student-Novice and Student-Beginner) Embrace Of The
Obligation To Live life As Service (and Always In The Manner
Of Sat-Guru-Seva, or self-Surrendering, and self-Forgetting,
and More and More self-Transcending Devotional Service To
Me), and The Foundation (Student-Novice and
Student-Beginner) Embrace Of Fullest Formal (functional,
practical, relational, and Cultural) Accountability To A
Formal, and Formally Approved, Cooperative Community
Gathering Of My Formally Acknowledged Devotees, and The
Foundation Embrace (Once Practice Begins At The
Student-Beginner Stage Of The Way Of The Heart) Of Regular
and Full Cooperative Participation In (or At Least
Significantly Participatory Affiliation With) A Formally
Approved and Formally Cooperative Community Gathering Of My
Formally Acknowledged Devotees.

In The Context Of The (Spiritually Established) “Basic”
Fourth Stage (and Frontal Spiritual Yoga) Of The Way Of The
Heart, The Conscious Process and The Practice Of
Spirit-Conductivity Are To Continue To Be Engaged In A (More
and More Profoundly) Meditative Manner, Through (In The Case
Of those Already Engaged In The Devotional Way Of Insight)
The Continued Primary Practice Of self-Enquiry (In The Form
“Avoiding Relationship?”), or (In The Case Of those Already
Engaged In The Devotional Way Of Faith) True Prayer (Either
In The Form Of The Prayer Of Remembrance, In The Case Of
those Practicing The Technically “Fully Elaborated” Form Of
The Way Of The Heart, Or, In The Case Of “Lay
Congregationist” Practitioners Of The Way Of The Heart, In
The Form Of their Already Established, and Technically
“Simpler”, or Even “Simplest”, Form Of True Prayer). And The
Prayer Of Changes (Especially In Its Fully Developed Form,
and Also, but Only Secondarily and Randomly, In Its
Rudimentary Form) Is (In The Case Of All My Devotees In and
Beyond The Fully Established “Basic” Fourth Stage Of Life In
The Way Of The Heart) A Secondary (or Supportive) Meditative
Exercise That Effectively and Positively Serves and Extends
The Work Of Spiritually Purifying, Rebalancing,
Regenerating, Healing, Realigning, and Otherwise Improving
the conditional state of the body-mind (and Especially the
frontal personality) and the conditions Associated With the
individual (psycho-physical) being and all the relations of
the individual (psycho-physical) being.

True and Positively Effective Prayer Is Not The Habit Of
Pleading With God (or, Really, Toward or At God). True and
Positively Effective Prayer Is Not Based On The Un-Happy (or
egoic) Sense Of Separation From God. True and Positively
Effective Prayer Is self-Transcending Love-Communion With
The By Grace Revealed (and Gracefully Heart-Evident) Divine,
and True and Positively Effective Prayer Expresses (and
Magnifies) Faithful (or Always-Already-Happy) Affirmation Of
psycho-physical Intimacy (or Oneness) With The Inherent
Completeness Of Being (Itself) and The Inherent Love-Bliss
Of The (By Grace Revealed) Divine Person (or Inherently
Perfect, and Necessarily Divine, Self-Condition).

Un-Happy (or ego-Based) Prayer Is The Search and The Plea
(Full Of Doubt) For Remedies (or For Consolation Of the
conditional self). True and Positively Effective Prayer Is
Also Generated In The Midst Of conditional Existence, but It
Is A Process Of Devotional self-Submission and Effective
Opening Of the body-mind (From The Heart) To Commune
Directly With The By Grace Revealed Divine Being and
(Love-Blissful) Happiness.

False Prayer Is an egoic (and Fundamentally Un-Happy) act
(and Search), but The Secret Of True and Positively
Effective Prayer Is That The Heart Itself Prays, and The
Heart Itself Is The Prayer, and The Prayer Is Happiness
Itself. Thus, In The Way Of The Heart, The Prayer Of Changes
(Even In Its Rudimentary Form, and Especially In Its Fully
Developed Form) Is An Effective Means For Invoking and
Cooperating With My Transmitted Spiritual (and Always
Blessing) Presence (and, Thus and Thereby, With The Living
Divine Reality), So That conditions Are (To The Greatest
Possible Degree) Positively Changed (By Intentionally
Modifying The One and Underlying and Pervasive Objective
Natural Energy Of Life, and the Naturally Multifarious
objective energies Of Life, and, Ultimately, The By Grace
Revealed, and Inherently, and, Ultimately, Perfectly,
Subjective, and Truly All-Pervading, Divine Spirit-Force
Itself, Through Heart-Free Affirmations). In This Manner, My
True Devotees Become Prayerful Instruments For conditional
Changes That Serve their own human Well-being,
self-Transcending Practice, and Ultimate (or Truly Divine)
Self-Realization (and Also The human Well-being,
self-Transcending Practice, and Ultimate, or Truly Divine,
Self-Realization Of Even all human beings, and Also The
Well-being, self-Transcendence, and Ultimate, or Truly
Divine, Self-Realization Of Even all conditionally
Manifested beings).

This Must Be Progressively Observed and Realized and
Developed In The Practice Of The Way Of The Heart: The mind
Always Directly Affects (or Modifies) The One and Underlying
and Pervasive Objective Natural Energy (and the Naturally
Multifarious objective energies) Of the conditional world
(and Even In all the planes of the conditional world, or
Cosmic Mandala Of Life). Likewise (In The Case Of those who
Are, By Grace, Aware Of The Inherently, and, Ultimately,
Perfectly, Subjective, and Truly All-Pervading, Divine
Spirit-Presence), the mind Always (Apparently) Directly
Affects (or Apparently Modifies) The By Grace Revealed
(Perfectly Subjectively “Located”, and Truly All-Pervading)
Divine Spirit-Current (Which Is Always Already Most Prior
and Senior To The Pervasively Objective Energy, and the
Secondary objective energies, Of the Natural world). And The
mind-Made Modifications Of The Pervasively Objective Natural
Energy, and the Secondary, and Multifarious, objective
Natural energies, and, Ultimately (or Even Most Directly),
Of The By Grace Revealed (Perfectly Subjectively “Located”,
and Truly All-Pervading) Spiritual Life-Current Affect and
Directly Appear As all (Apparent) personal bodily states and
Even all (Apparent) personal (physical and experiential)
events in general. Then all personal (physical and
experiential) events in general, and all personal bodily
states, Directly Affect or Change the mind. And So On, and
On.

The (Apparent) personal body-mind Is Directly Affected or
Changed By all conditional events (or The Total Cosmic
Mandala Of beings, forms, processes, and things). Likewise,
the (Apparent) individual psycho-physical person Can (At
Least To A Significant Degree, and Even, Potentially, To The
Fullest Degree, Whether Immediately Or Over a longer, or
even an indefinite, period of time) Serve To Directly Affect
and Even Change all personal conditions and even all
conditions, Universally. To Do This, the individual
psycho-physical person Must Pray, and To Pray (Truly, and
Most Effectively) the individual psycho-physical person Must
Be (and More and More Effectively Become) A Devotee Of The
Spiritual Divine. That Is To Say, the body-mind Must (By
Grace, and Progressively, or More and More Directly) Be
Surrendered (or “Tuned”) To The Most Prior, and Perfectly
Subjective, and (Thus) Truly All-Pervading Divine
Spirit-Current-and The Divine Spirit-Current (Thus, By
Grace, and Through self-Surrender, Contacted) Must Be
Directly Affected (or Modified) Via An Intentional and
Consistent Change Of the mind. (And, Therefore, the Apparent
individual, or Separate psycho-physical person, Cannot, By
ego-Efforts, or in and of himself or herself, Directly
Affect and Change any or all conditions, Universally, but,
By Consistently Surrendering the ego-“I”, and By Rightly
Changing the mind, and By Consistently Maintaining the
Rightly Changed form, or forms, of mind, The Devotee Of The
Spiritual Divine Can, By Grace, Serve The Spiritual Divine,
and Cooperate With The Spiritual Divine, and Submit all
beings, forms, processes, and things To The Potential
Influence Of The Spiritual Divine. And, Thus, By Effectively
“getting out of the way”, or Removing The mental, and
Otherwise egoic, Obstacles To The Divine Spiritual Infusion
Of conditional events, and By Generating Entirely Positive
and Intensely Auspicious and Profoundly Felt mind-forms, The
Devotee Of The Spiritual Divine Can Cooperatively Allow The
Spiritual Divine To Pour Into, and To Directly and Newly and
Positively Affect and Change, any particular condition, or
conditions, At All.)

True Prayer (Which May Be Practiced Even By My Devotees
who Have Not Yet Truly Heard Me and Fully Seen Me) Is A
Relinquishment (and A Possible Change) Of mind While the
Total body-mind Is Submitted (Even Beyond The Pervasive
Objective Natural Energy, and all the Naturally Multifarious
objective energies, Of the conditional world) To The By
Grace Revealed Divine Person or Reality. And, In The Way Of
The Heart, Advanced (or Truly Spiritually Effective) True
Prayer Is A Relinquishment, and A Possible Change, Of mind,
While the Total body-mind Is (By Grace, and Through
self-Surrender) “Tuned” To The Most Prior and All-Pervading
and Only By Grace Revealed Spiritual Presence Of The Divine
Person or Reality.

True Prayer Is Positive and Effective Prayer. And If
Prayer Is To Be Positively Effective, the mind Must
Positively Change, At its Depth. That Is To Say, the mind
Must Change At The Conscious Level, The Subconscious Level,
and Even The Unconscious Level.

Conventional Prayer Is A verbal (and egoic, or
self-Contracted) Request To The mentally (and, Usually, Also
emotionally) Presumed (Rather Than Directly Revealed)
Divine. And conventional Prayer Is Uttered Under The
Illusion (or With the idea and Feeling) That The (Very)
Divine Is (Itself) Inherently and Necessarily Separate From
the body-mind-self. But True Prayer Is Direct and
self-Transcending Participation In The Divine Condition In
Which (or In Whom) the body-mind-self Is arising, changing,
and passing away.

Conventional Prayers Are Weak (or Negatively Effective)
Counter-Proposals. They Only Wish That some particular
Undesirable condition (Presently Under Address) Will Change.
Therefore, In conventional Prayer (or egoic Wishing), the
image Deep In the mind (or the condition that Is Most Deeply
and Most Consistently emotionally Affirmed, and, Therefore,
Most Effectively Re-Created or Continued) Is Not the one
Desired, but it Is the one that one Desires To Be Changed,
and (Thus) it Is the one that Is Least Desired (and Even
Most Feared).

In conventional Prayer, the verbal mind Wishes For
Positive Change, but The perceptual and Deep Levels Of mind
Only Address, Fear, and Compulsively Affirm The Continuation
Of The Negative.

Therefore, By Truly Practicing The Way Of The Heart,
Observe and Transcend The Process Of Ineffective (or
Negatively Effective) and egoic (or Separative) Prayer, and
Awaken To The Process Of True, Positively Effective, and
self-Transcending (or Participatory) Prayer.

Like Technically “Simplest” Name-Invocation Of Me, and
Also Sat-Guru-Naama Japa, and The “Easy Prayer”, and The
Prayer Of Remembrance (and Even Spiritually Active
self-Enquiry), The Prayer Of Changes (Whether In Its
Rudimentary Form Or In Its Fully Developed Form) Is, When
Rightly Practiced, A Form Of True Prayer. The Basis, and
Primary Exercise, Of The Prayer Of Changes Is
self-Surrendering and self-Forgetting Devotional
Heart-Communion (and Devotional Heart-Identification) With
Me (and, Thus and Thereby, With The One and “Bright” Divine
Person and Condition). Therefore, The Basis, and Primary
Exercise, Of The Prayer Of Changes Is self-Surrendering and
self-Forgetting Devotional Heart-Communion With My Bodily
(Human) Form, My Spiritual (and Always Blessing) Presence,
and My Very (and Inherently Perfect) State-and, Thus and
Thereby, self-Surrendering and self-Forgetting Devotional
Heart-Identification With The Inherently “Bright”
(Spiritual, Transcendental, Divine, and Inherently
Un-conditional) Love-Bliss-Condition Revealed By and As
Me.

The Fully Developed Prayer Of Changes (Which Is To Be
Exercised Only In The Formal, Meditative Context) and
(Secondarily, or Supportively) The Rudimentary Form Of The
Prayer Of Changes (Engaged As A Fully Spiritual Exercise,
Done At Random, In The Context Of daily life, and, Perhaps,
Occasionally, In The Formal, Meditative Context, As A
Sometimes Alternative To The Fully Developed Form Of The
Prayer Of Changes) Are To Be Practiced (Regularly,
Frequently, Sometimes privately and Sometimes collectively,
and Always Really Effectively) By All My Devotees, Once they
Have Entered The Third Practicing Stage Of The Technically
“Fully Elaborated” Form Of The Way Of The Heart (or,
Otherwise, Once The Technically “Simpler”, or Even
“Simplest”, “Lay Congregationist” Practice Of The Way Of The
Heart Is Formally Acknowledged To Be Fully Established On
The Basis Of Both Hearing and Seeing).

The Prayer Of Changes (Especially In Its Fully Developed
Form) Involves Positive, Intelligent, and Technical Use Of
The Natural Relationship Between the physical body, Free
Feeling (or Non-Reactive emotion), The breath-Cycle, The
Circle Of Spirit-Conductivity, and The Divine Spirit-Current
(Including the Universal field of Natural etheric
energy).

The Prayer Of Changes (Especially In Its Fully Developed
Form) Uses the sensory mind (or the mind of perceptual
images and sensations), Rather Than the Abstract,
Analytical, and Typically verbal conceptual mind, To Modify
The Spirit-Energy (As A Means To Positively Modify, or
Positively Change, the condition of the body-mind or of any
other person, object, condition, or event). The Principle or
Law That Enables the perceptual mind To Effect Such
Modifications or Changes Via The Spirit-Current Is Contained
In The Observation That The Spirit-Current (or The Divine
Spirit-Energy That, By Grace, Pervades and Lives the
body-mind) and the body-mind itself (Including its
Responsive etheric energy-field) Will Respond Just As
Directly, and In The Same Manner (Whether Positively Or
Negatively), To a perceptual thought (Clearly and Fully
perceived and Deeply Affirmed) As To a gross physical or
sensory condition or event.

In The Practice Of The Fully Developed Prayer Of Changes
(Which I Will Now Describe To You, and Which You Should
Practice, With Significant Regularity and Frequency, Once
Your Practice Of The Way Of The Heart Is Formally
Acknowledged To Be Fully Established On The Firm Basis Of
Both Hearing and Seeing), The By Me Revealed Spirit-Current
Is Conducted Via The Two-Part Cycle Of the breath (or The
Simple and Basic Process Of exhalation-Release and
inhalation-Reception, Engaged As Also In The Case Of The
Rudimentary Prayer Of Changes).

To Begin Any Occasion Of The Fully Developed Prayer Of
Changes, Engage The Devotional Exercise Of self-Surrendering
and self-Forgetting (and Effectively self-Transcending)
Heart-Communion With Me (and, Thus and Thereby, With The One
and “Bright” Divine Person and Condition). This Exercise Of
Heart-Communion With Me Involves (and Requires)
self-Surrendering and self-Forgetting (and Effectively
self-Transcending) Devotional Heart-Communion With My Bodily
(Human) Form, My Spiritual (and Always Blessing) Presence,
and My Very (and Inherently Perfect) State and (Thus and
Thereby) self-Surrendering and self-Forgetting (and
Effectively self-Transcending) Devotional Heart-Communion
(and Devotional Heart-Identification) With The One, “Bright”
(Spiritual, Transcendental, Divine, and Inherently
Un-conditional) Love-Bliss-Condition Revealed By and As Me.
And This Devotional Exercise (Which Is The Primary Exercise
Of The Prayer Of Changes, In Both Its Fully Developed Form
and Its Rudimentary Form) Must Be Exercised To The Degree
That, By Grace, It Becomes Heart-Felt (Devotional)
Identification With, and Heart-Felt (Devotional) Affirmation
Of, The One, “Bright” (Spiritual, Transcendental, Divine,
and Inherently Un-conditional) Love-Bliss-Condition Revealed
By and As Me. Indeed, With and Because Of That Devotional
Identification and Devotional Affirmation, This Beginning
(and Foundation) Exercise Of The Fully Developed Prayer Of
Changes Must, By Grace, Become An Effortless (and Profoundly
Meditative) Heart-Relinquishment Of All Identification With,
and All Affirmation Of, particular (and even all) problems,
and particular (and even all) Negative conditions or
states.

When This Heart-Communion, Heart-Identification,
Heart-Affirmation, and Heart-Relinquishment Is (Thus, As A
Profound, and Simple, or Single, Attitude or Disposition)
Meditatively Established, Fully exhale (Generally Via the
nose, Rather Than Via an open mouth, and With the tongue
Pressed Lightly To the roof of the mouth, and Even After Any
Number Of Preparatory Cycles Of Simple inhalation-Reception
and exhalation-Release Of The Gracefully Revealed, and
Living, and Purifying Spirit-Current To and From The Heart),
and (As You exhale, Even After Any Number Of Cycles Of
Preparation) Feel The exhaled (and Heart-Released)
Spirit-Energy (Which Is Felt As Love-Bliss Itself) Pass Down
Through The Frontal Line, Thereby Eliminating (or Drawing
Down and Releasing) all Negative qualities, reactions, and
conditions (of the body-mind, or in the relations of the
body-mind). In This Manner, all Negative qualities,
reactions, and conditions Are To Be Acknowledged, Fully
Perceived or Felt, and Liberally Released (Intentionally,
and By A Deep and Fully Opened Gesture Of body, emotion, and
sensory mind) Via The Frontal Line (and Even, At Last, Via
the eliminative organs and the feet).

Then (Generally Via the nose, Rather Than Via an open
mouth, and With the tongue Pressed Lightly To the roof of
the mouth) inhale The Living Spirit-Current Upwards Via The
Spinal Line To The Brain Core (As In The Conservation and
Conversion Of conventional orgasm In Sexual Communion). And
(With the eyes Closed and Turned Up and Back) Hold and Press
the breath (and The Living Spirit-Energy) In The Brain Core
and Toward The Matrix Of Spirit-Energy Above the head. (In
Fact, Any Number Of Cycles Of Both exhalation-Release and
inhalation-Reception Of The Spirit-Current, Upwards In The
Spinal Line, May Be Done, Each Ending With The Act Of
Holding and Pressing The Living Spirit-Energy In The Brain
Core and Above. And the bodily base May Be Locked or Tensed
Upwards In The Process, To Help Draw Up With inhalation, or
To “Shoot” Upwards With exhalation, or To Hold and Press The
Spirit-Current In The Brain Core and Above. However, The
Final Gesture In That Exercise Should Be a Full inhalation
Of The Spirit-Current To The Brain Core Via The Spinal
Line.)

Then, While breathing, Holding, and Pressing The Living
Spirit-Energy In The Brain Core, “Picture” the Already
Changed (or Rightly and Positively Composed) state of any
condition that You Would Have (or Presently Intend To) Be
Changed. “Picture” that Already Changed state or condition
In Detail, In a “Pictured” form that Is Made Of perceptual
thought, or Of subtle and psychic versions of all the
senses. Do This (Even Repetitively, and Perhaps With Several
Cycles Of Upward exhalation-Release, Into The Spinal Line
and The Brain Core, and Upward inhalation-Reception, Into
The Spinal Line and The Brain Core) Until The “Picture” Is
Clear and Fully Detailed.

Then the new condition (As it Is “Pictured”) Must Be
Fully Felt, Affirmed, Believed, Presumed, and Identified
With Through Full Heart-Conviction, and it Must Be Allowed
present and future time and place (and person) To Manifest
bodily, Concretely, In both internal and external
circumstances or conditions (and Even In the form Of All
Necessary New Intentional Activity, or New Discipline). This
Final Stage Of The Fully Developed Prayer Of Changes Is To
Be Done By inhaling (or Via Any Number Of Cycles Of Downward
inhalation-Reception and Downward exhalation-Release Of The
Spirit-Current) Into The Frontal Line, From The Radiant
Matrix, or Ascended Feeling Place, Above the head, and Down
Through The “Picture” (So That The “Picture” Itself Is Drawn
Down Into the body and, Via Heart-Feeling, and Via Any
Number Of Cycles Of inhalation-Reception and
exhalation-Release, Into The Totality Of the world, As A
More and More Concrete Modification Of The
Spirit-Energy).

When You Feel (From The Heart and In the body) That The
Act Of Affirmation and Affirmative Reception Has, In A Very
Basic Sense, Been Made, Then Simply Let The Prayer Be (and
Continue To Become Effective), Through The Positive Attitude
Of Faith (or A Simple Feeling-Affirmation, Free Of
conceptual thoughts or doubts). Therefore, As The Meditative
Act Of The Prayer Of Changes Finishes Itself, Go On To Other
Prayerful or Meditative Activities, or Simply get up From
The Prayer Seat and Resume Your ordinary activities.

Such Prayer Of Changes, Done Either privately Or
collectively, and Always Associated With Gratitude and
Growing Faith (or A Positive and Strong-Feeling Heart and
body-mind), Can Make Great Creative and Positively Effective
Use Of The (By Grace Revealed and Ever-Living) Divine
Spirit-Power As The Inherently Perfect (and Inherently and
Perfectly Subjective) Medium Of Observable Changes.

However, The Most Basic True Prayer Is The Prayer Of
self-Transcending Love-Communion With The Living One.
Indeed, All True Prayer Is self-Surrendering and
self-Transcending Communion With The (Only By Grace
Revealed) Divine Person, Reality, or Condition. Therefore,
The Most Fundamental Effectiveness Of True Prayer Is Not In
The Change Of the body-mind-self and its relations, but It
Is In The Surrender and Transcendence Of the body-mind-self
(and Of conditional Existence Itself) In The Inherently and
Perfectly Subjective Source-Condition Of all and All.

I Am True Prayer Itself. I Am The Prayer Of My True
Devotee. My True Devotee Does Not Pray To Me For any
“thing”. My True Devotee Prays As Me, and Only For Me,
Surrendering Separate and Separative self To Me (To The
Degree Of Truly self-Forgetting and Effectively
self-Transcending Feeling-Contemplation Of Only Me).
Therefore, By Surrendering To Feel (and Thereby Contemplate)
Me-Only, My True Devotee Forgets and Transcends All Seeking
and (Thus) Becomes The Prayer Of Contemplation-Only (Without
even any thought in mind). For My Such True Devotee, I Am
The Prayer Itself, For I Am The Inherently Perfect Means Of
Every “Bright” Revelation, and I Am The Perfect Realization
(Itself). Therefore, To those who Contemplate Me-Only, The
“Bright” Divine and Only One Is, By Grace, Revealed. And, In
Due Course, The True Prayer Of Me-Contemplation Is and Will
Be “Answered” Perfectly In Me, By The Gift Of Divine
Self-Realization (Heart-“Bright”, Inherently Perfect,
Perfectly Prior To All “Difference”, and Perfectly Free Of
Want).

The Prayer Of Remembrance Is A Most Basic Form Of True
and Only Me-Contemplative Prayer. When The Prayer Of
Remembrance Is Rightly Practiced, My Devotee Becomes The
Prayer Of Contemplation-Only, self-Surrendered and
thought-free In Me. Therefore, The Prayer Of Remembrance Is
The Most Basic Form Of Prayer Engaged (By All Devotees who
Do Not Practice self-Enquiry) During The Third Practicing
Stage Of The Technically “Fully Elaborated” Form Of The Way
Of The Heart (While My “Lay Congregationist” Devotees At The
Corresponding Developmental Stage Of The Way Of The Heart
Practice Either self-Enquiry, If they Are Engaged In The
Devotional Way Of Insight, Or, If they Are Engaged In The
Devotional Way Of Faith, The Continuation Of their Earlier
Established Form Of By Me Given, and Technically “Simpler”,
or Even “Simplest”, True Prayer).

The Prayer Of Remembrance Involves The Conscious Process
and The Spiritual Conductivity Practice Of
Feeling-Contemplative Devotion To Me (and, Thus and Thereby,
To The Divine Person, Spirit-Presence, and Mere Presence)
Via Heart-Felt Invocation, Using My (Principal and Single)
Name “Da” (With “the tongue of the mind”).

This (Technically “Elaborate”) Yoga Of My Principal Name
(“Da”) Is To Be Engaged In Direct Association With A
Three-Part Practice Of Spirit-Conductivity. Thus, My Seeing
Devotee (Practicing The Prayer Of Remembrance) Is To
Surrender the body-mind To Me (and, Thus and Thereby, To The
Divine Person) By Receiving My By Grace Revealed
Spirit-Current Of Love-Bliss With and At The Heart, and
(Then) By Radiating My By Grace Revealed Spirit-Current Of
Love-Bliss From The Heart In all directions (or
Boundlessly). In This, the body itself Is To Be Totally and
Simultaneously Relaxed Into The By Grace Revealed
Spirit-Current (In The Frontal Line, Downwards To the bodily
base, and Then Along The Spinal Line, Upwards, base To
Crown). And the breath Is To Be Associated Primarily With
Spirit-Conductivity In The Frontal Line, By Easefully
Heart-Felt Name-Invocation Of Me Via each inhalation
(Relaxing and Opening The Frontal Line, head To bodily base,
and, Via the inhalation, Feeling, breathing, Receiving,
Drawing, and Sometimes Pressing The Spirit-Current-Which Is
Revealed, By Grace, In Response To The Invocation Of Me By
Name-Downwards In The Frontal Line, From the head, the face,
and the throat To the chest, the solar plexus, and the
abdomen, While Internally Applying Appropriate Upward
Tension At the bodily base), and By Easefully Heart-Felt
Name-Invocation Of Me Via each exhalation (Simply Relaxing
the Total body-mind-self In The Frontal Line, and, Via the
exhalation, Directly Conducting and Releasing The By Grace
Received Spirit-Energy Downwards Into The Frontal Line Of
the body, and Then Conducting and Releasing The Grace-Given
Spirit-Current Upwards Via The Spinal Line, While Always
Keeping attention itself, By Means Of Devotion Itself, In My
Spiritual, and Always Blessing, Presence, From The Heart,
and In The bodily Context Of The Frontal Line). And This
Entire Prayer-Process Of Spirit-Conductivity Is (In
Accordance With My General Instructions For Conductivity
Practice In The Way Of The Heart) To Be Associated With All
Appropriate bodily Locks (Especially Of the bodily base),
and With All Other Appropriate bodily Attitudes (Including
The Closing Of the eyes, and The Turning Of them Up and
Back, and The Pressing Of the tongue Lightly To the roof of
the mouth), and, In General, While Engaging the breath Via
the nose (Rather Than Via an open mouth).

The Prayer Of Remembrance Is To Be timed (or
Synchronized) with each inhalation and each exhalation,
Until (By Grace) A perceptible Heart-Opening Is Felt
(Generally In The Center Of The Heart, With A Simultaneous
Feeling Of Openness or Release Communicated In The Left Side
Of The Heart, or, Simply, In the gross physical body
Generally). Therefore, When (By Grace) This Heart-Opening
Occurs, There Should Be An Accompanying Feeling Of Release
and Fullness (Of My Love-Bliss) In The Total Frontal Line Of
the gross physical body (and the mind Should Likewise Become
Still In This Feeling-Contemplation Of Me). And, When This
Event Occurs (In Any Occasion Of Meditation In The Form Of
The Prayer Of Remembrance), Either Name-Invocation Can
(Perhaps At First) Be Allowed To Become Random (Rather Than
timed with the breath) Or (At Least Eventually)
Name-Invocation Itself Can Be Relinquished (Until The
Occasion Naturally Comes To An End, In Spirit-Fullness). In
Either Case, The Prayer Of Remembrance Becomes (Either
Primarily Or Entirely) The Practice Of Direct
Feeling-Contemplation Of (and Inherent
Feeling-Identification With) Me As The Spirit-Current and
The Person (or The Inherently Free Self-Condition) Of
Love-Bliss. And, As This Practice Develops Over time, The
Feeling-Contemplation Of Me (As Love-Bliss Itself) Deepens
(head To base), and It Becomes More and More Effective, As
Release Of Spiritually, and humanly, limiting conditions in
the body-mind. Indeed, Once The Heart Itself, Left Side and
Middle Station, and With The Total Frontal Line Of the
body-mind, Is (By Grace, Through The Practice Of The Prayer
Of Remembrance, or Of self-Enquiry and Re-Cognition At The
Same, or First Actually Seeing, Stage, In The Technically
“Fully Elaborated” Form Of The Way Of The Heart, or Through
The Practice Of Any Form Of The Technically “Simpler”, or
Even “Simplest”, “Lay Congregationist” Practice Of The Way
Of The Heart At The Same, or First Actually Seeing, Stage)
Stably Opened In My Spirit-Current Of Love-Bliss, Even The
Right Side Of The Heart May Open, With The Simultaneous
Awakening Of Native Identification With The Witness-Position
Of Consciousness. (And, In That Event, Fully Stabilized,
There Would Be An Immediate, and, Therefore, Early,
Transition To Practice Of The Way Of The Heart In The
Context Of The Sixth Stage Of Life.)

Young people Practicing The Way Of The Heart In The
Context Of The Third Stage Of Life (and, To Varying Degrees,
Also children Practicing The Way Of The Heart In The Context
Of The First and Second Stages Of Life) Are Also (Like My
“Lay Congregationist” Devotees who Practice The Technically
“Simplest” Form Of The Way Of The Heart) Called To Practice
A Rudimentary Form Of The True Prayer Of Simple Invocation
Of Me By My Principal Name, “Da” (Rather Than To Develop Any
Other, or Any More Elaborate or Complex, Form Of The
Conscious Process Of The Way Of The Heart). And they Are
Called To Do This Until they Achieve near-adult age (or
Approximately eighteen years of age), or, Otherwise, Until,
At a Somewhat earlier age, they Demonstrate The Aptitude, or
The Workable Interest, That Equips and Allows them To Begin
To Develop The Experimental “Consideration” Of The Two
Devotional Ways, In The Student-Beginner Manner. Therefore
(Until A Greater Aptitude Develops), My early-life Devotees
Are To Practice Simple Name-Invocation Of Me, As A Simple
Act Of Devotional Remembrance Of Me (and, Thus and Thereby,
Of The Divine Person and Mystery Of Existence), and As A
Devotional (and Heart-Felt) Act Of Simple and Simply
Activated and Expressed Faith In My Heart-Revealing Person
(and, Thus and Thereby, Faith In The Real Presence and
Heart-Power Of God). In their Case, The Simple Practice Of
Invocation Of Me By Name (Which Practice Is Also To Be
Sacramentally Engaged, and Also, As Necessary, Occasionally,
or Otherwise Randomly, Engaged, Even In The Context Of
Formal Meditation, By All adult Practitioners Of The Way Of
The Heart, and By All Student-Novices, Approaching The Way
Of The Heart) Involves Simple Feeling-Invocation Of Me (and,
Thus and Thereby, Of The Divine Person) Via My Principal
Name, “Da” (Most Often Expressed silently, With “the tongue
of the mind”, and As A Feeling-Act Of Heart), but In The
Simpler Manner Of The “Easy Prayer” (That Is To Say, In
Random Association With The Random Feeling-Practice Of
inhalation-Reception Of Positive Feeling-Fullness and
exhalation-Release Of Negative or Reactive emotions,
thoughts, and states of experience). Even So, The early-life
Practice Of Such Feeling-Invocation Of Me Is Not Otherwise A
Specifically (or Directly) Spiritual Exercise. That Is To
Say, My early-life Devotees Are To breathe (or Conduct
Feeling) In Relation To Me (Regarded, or Otherwise
Recollected, In My Bodily Human Form) and, Thus and Thereby,
In Heart-Communion With The Simply Felt Divine (or The
Necessarily Divine Mystery Of Existence Itself), and Also In
The Context Of the Universal etheric energy-field Naturally
Associated With bodily Existence In The gross physical
Domain Of Cosmic Nature, but (As A General Rule) they Are
Not Otherwise Called To Practice Specifically (or Directly)
Spiritual Exercises, or To Practice Any Otherwise Technical
Response To My Direct Spirit-Baptism, or To Practice (By
Virtue Of Necessarily Both Hearing and Seeing) In My Company
As Fully (or Spiritually) Revealed True Heart-Master.
Rather, My early-life Devotees Are Called To Practice The
Way Of The Heart In Response To My Ever-Speaking Word and
The Ever-Living Leelas Of My Life and Work, and In The
early-life Practitioners Right Devotional Relationship To Me
As their Heart-Teacher (Now and Hereafter Ever-Given In and
Via and As My Bodily Human Sign). And, Whatever Simple (and
Even Faithful) Feeling-Awareness May (By Grace, and Through
These Means) Develop Relative To My Spiritual,
Transcendental, and, Ultimately, Divine Revelation (Of The
Divine Person or Mystery or Self-Condition) In The Case Of
children and young people In The Way Of The Heart (all of
whom, As My early-life Devotees Within The Formal Practicing
Community Of The Way Of The Heart, Are Given Many Unique
Exercises By Which To Feel The Total and, Ultimately, Divine
Mystery Of Existence In The Context Of The First, Second,
and Third Stages Of Life), It Is (As A General Rule and
Possibility) Only Later, As My Actually Seeing (or,
Otherwise, Truly Would-Be-Seeing, or Progressively Seeing)
adult Devotees, That they Are To Be Called To Practice
Specifically Spiritual Exercises In (Necessarily Both
Hearing and Seeing) Response To My Spirit-Baptism (and In
Formally Acknowledged Relationship To Me As their Fully, or
Spiritually, Revealed True Heart-Master).

In The Case Of self-Enquiry At Practicing Stage Three Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart (or, Otherwise, In The Case Of Either self-Enquiry Or
True Prayer In The Context Of The Corresponding
Developmental Stage Of The Technically “Simpler”, or Even
“Simplest”, “Lay Congregationist” Practice Of The Way Of The
Heart), Spirit-Conductivity Via the inhaled and the exhaled
breaths Is To Be Performed According To My General
Instructions For Spiritually Activated Conductivity Practice
In The Way Of The Heart, and, Thus, In A Generally Similar
Manner (and With The Same bodily Locks and bodily Attitudes)
As In The Case Of The Prayer Of Remembrance, Except That, In
The Case Of Such Technically “Elaborate” self-Enquiry (or,
Otherwise, Technically “Simpler”, or Even “Simplest”,
Practice Of Either self-Enquiry Or True Prayer),
breathing-Conductivity Is To Be Done Only At Random, or
Occasionally, Rather Than (As In The Case Of The Prayer Of
Remembrance) Repetitively and With each breath. And, In The
Case (or In The Context) Of Such Technically “Elaborate”
self-Enquiry (or, Otherwise, Technically “Simpler”, or Even
“Simplest”, Practice Of The Conscious Process),
breathing-Conductivity May Be Engaged In time With Any
Random Instance Of The Exercise Of The Conscious Process,
and breathing-Conductivity May Otherwise (In other Random
moments) Be Engaged Apart From Any Intentional Coincidence
With The Conscious Process (Just As The Conscious Process
May Also, In Its Random moments, Be Sometimes Exercised
Apart From Any Intentional Coincidence With The Process Of
breathing-Conductivity). Likewise, In The Case Of
Technically “Elaborate” self-Enquiry At Practicing Stage
Three Of The Technically “Fully Elaborated” Form Of The Way
Of The Heart (or, Otherwise, In The Case Of Either
self-Enquiry Or True Prayer In The Context Of The
Corresponding Developmental Stage Of The Technically
“Simpler”, or Even “Simplest”, “Lay Congregationist”
Practice Of The Way Of The Heart), The Artful Combination Of
The Conscious Process and The Process Of Spirit-Conductivity
Should (In Any Meditation, and More and More) Become (By
Virtue Of The Magnification Of Most “Simple”, or Mere,
Heart-Feeling-Contemplation Of Me) A Profound Opening Of The
(Progressively Total) Frontal Line, With The Same Effects
(and, Potentially, With The Same Ultimate, or Sixth Stage,
Awakening) Developed In The Case Of The Prayer Of
Remembrance.

In Either Case, The Basic Spirit-Conductivity Exercise
Associated With Both self-Enquiry and The Prayer Of
Remembrance At Practicing Stage Three Of The Technically
“Fully Elaborated” Form Of The Way Of The Heart (and Also
With Any Form Of The Technically “Simpler”, or Even
“Simplest”, and Even Spontaneous, Spirit-Conductivity
Exercise Associated With “Lay Congregationist” Practice In
The Fully Established “Basic” Context Of The Fourth Stage Of
Life In The Way Of The Heart) Emphasizes The Relaxation,
Opening, Purification, Rebalancing, Spiritual Infusion, and
Downward Polarization Of The Frontal Line Of the
body-mind.

Whether The Principal Seeing-Practice Is The (Technically
“Elaborate”) Prayer Of Remembrance (In The Case Of Some
Devotees) Or Spiritually Awakened (and Technically
“Elaborate”) self-Enquiry (In The Case Of Some Other
Devotees) Or (In The Case Of “Lay Congregationist” Devotees
who Are Formally Acknowledged To Be Practicing On The Basis
Of Truly Both The Hearing and The Seeing Of Me) Either The
Technically “Simpler” (or Even “Simplest”) Practice Of True
Prayer Or The Technically “Simpler” Practice Of self-Enquiry
(Which Is, In Its Technical Details, The Same As Technically
“Elaborate” self-Enquiry, but Which, Because It Is Engaged
Within The Context Of “Lay Congregationist”, and, Thus,
Generally, Less Intensively, or More Slowly, Developing
Practice Of The Way Of The Heart, Is By Me Described As A
Technically “Simpler” Practice)-In Any and Every Case, The
Exercise Is To Be Regularly Performed During daily Occasions
Of Formal Meditation (and Otherwise Randomly and Informally,
Even During Otherwise Formal Occasions Of Sacramental
Devotion).

In The Case Of Each and All Of My Listening Devotees, My
Hearing Devotees, and My Seeing Devotees, Both Formal
Meditation and Formal Sacramental Devotion (or Sat-Guru
Puja) Are Always To Be Done In The Context Of The Sacrament
Of Universal Sacrifice (Which Is The Primary Ritual Of
Divine Communion Practiced daily By All Listening Devotees,
All Hearing Devotees, and All Seeing Devotees In The Way Of
The Heart).

The Prayer Of Remembrance (Like Any Of The Other Combined
Forms Of The Conscious Process and Conductivity, In The Way
Of The Heart) Is (In The Case Of those who Practice It In
daily Formal Meditation) Generally To Be Performed At Random
(Rather Than Synchronous With each breath) During Occasions
Of Formal Sacramental Devotion.

In Formal Meditation, The Prayer Of Remembrance (Like Any
Of The Other Combined Forms Of The Conscious Process and
Conductivity, In The Way Of The Heart) Is (In The Case Of
those who Practice It In daily Formal Meditation) Generally
To Be Done In silence (With “the tongue of the mind”), but
During Occasions Of Formal Sacramental Devotion, Regular
Practitioners Of The Prayer Of Remembrance (or Even My Any
Devotee who Is Then Moved To Invoke Me By Name) May, As An
Option, Invoke Me (By My Principal Name, “Da”) vocally
(Although, As A General Rule, Not So That Such Invocation Is
audible To others).

Also, In Formal Meditation Via The Prayer Of Remembrance
(or Via Even Any Form Of True Prayer, In The Way Of The
Heart), Each Invocation Is To Be Marked With A Bead On A
Mala or Rosary, but During Occasions Of Formal Sacramental
Devotion the body-mind (or attention) Must Be Constantly
Activated To Participate (attentively, and, Variously, Even
bodily and mentally) In The Sacred Ritual. Therefore, The
Mala or Rosary May Be Worn Around the neck (or Even Held In
the hand) During Occasions Of Formal Sacramental Devotion,
but (As A General Rule) It Is Not Otherwise To Be Used
During Sacramental Occasions.

Mala Japa Is Cyclic Prayer That Uses A Mala or Rosary To
Mark Each Cycle. Either Simple Invocation Of Me (and, Thus
and Thereby, The Divine Person) By Means Of My Principal
Name, “Da” (Which Technically “Simplest” Invocation May Be
Practiced At Random Not Only By children and young people In
The Way Of The Heart, but Also By Student-Beginners, and
“Lay Congregationists”, and Even Any and All Practitioners
At Any Stage Of Practice In The Technically “Fully
Elaborated” Form Of The Way Of The Heart), Or Else
Sat-Guru-Naama Japa (At First, Practiced Experimentally By
All Student-Beginners, and Then, By “Considered” Choice,
Practiced By Some Student-Beginners, “Lay Congregationists”,
and Beginning “Lay Renunciate” Practitioners In The Way Of
The Heart), Or The “Easy Prayer” (Which May Be Practiced By
Some Practitioners At Practicing Stage Two Of The
Technically “Fully Elaborated” Form Of The Way Of The
Heart), Or The Prayer Of Remembrance (Which May Be Practiced
By Some Practitioners At Practicing Stage Three Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart)
Should Generally Be Engaged In The Form Of Mala Japa. Even
Apart From Occasions Of Formal Meditation, These Faithful
Devotional Practices Can Be Engaged As Simple, Heart-Felt
Mala Japa, Either silently, With “the tongue of the mind”,
Or vocally, In An Outwardly audible or inaudible Manner.
Such Mala Japa, Like self-Enquiry, Can Be Engaged At Random
times of day, In any setting or circumstance, As An
Alternative To Casual physical, emotional, or mental
self-Indulgence and Inappropriate or Untimely Use Of
conventional Leisure. Therefore, those Student-Beginners,
“Lay Congregationists”, and Beginning “Lay Renunciate”
Practitioners Of The Way Of The Heart who Practice
Sat-Guru-Naama Japa, and those Devotees who (In The Course
Of The Technically “Fully Elaborated” Practice Of The Way Of
The Heart) Practice Either The “Easy Prayer” Or The Prayer
Of Remembrance, and Even All Practitioners Of any age (All
Of whom Practice At Least Occasional, or Otherwise Random,
Simple Name-Invocation Of Me), Should Carry A Mala or Rosary
With them At all times, and they Should (As Appropriate) Use
The Mala or Rosary As A Simple Means For Gathering attention
Into The Practice Of True Prayer (or Even Simple
Name-Invocation Of Me), and they Should, In all times and
places, Practice Heart-Felt Invocation Of Me (and, Thus and
Thereby, Of The Divine Person), and (Via That Invocation)
they Should Practice Heart-Felt Contemplation Of My Bodily
(Human) Form, My Spiritual (and Always Blessing) Presence,
and My Very (and Inherently Perfect) State. In The Case Of
My Seeing Devotees, Such Practices Should Also Involve (or
Directly Become) Heart-Felt and Whole bodily Reception Of My
Transmitted Spirit-Power Of The Divine Reality, and
Simultaneous Heart-Submission To My Deep Revelation Of The
Divine Self-Condition Of Merely Being. (If any present
circumstance Does Not Permit Sufficient Privacy For Mala
Japa, Practitioners Of Any By Me Given Form Of True Prayer
Should Simply Practice The Prayer, or Invocation,
Internally, As Usual, but Without The Mala or Any Other
External or physical Indications. And Any and All
Practitioners Of The Way Of The Heart who, On A Regular
Basis, Practice Any Form Of True Prayer, or who, As Must Be
The Case, Practice At Least Random, or Occasional,
Invocation Of Me By Name, Should Simply Practice Such
Prayerful Communion As An Internally Generated Exercise,
Directed To My Bodily Human Form, and To My Spiritual, and
Always Blessing, Presence, and To The Mere Presence Of My
Very, and Inherently Perfect, State, but Thus Engaged
Without The Mala, and Without The Performance Of Any
Otherwise outward Signals. And Such Informal Practices May
Even Be Engaged During common social activities and With the
eyes opened to the world.)

Mala Japa (Whether Random Or Formal) May (and Even
Should) Lead To Deep Meditation, but Deep Meditation Itself
Necessarily Requires (or Inevitably and Naturally Manifests)
The Relaxation (or Even Release) Of bodily Awareness and All
physical Supports Of Meditation (Such As The Cyclic Handling
Of A Mala). Therefore, Mala Japa Itself (Before It Becomes,
or Gives Way To, Deep Meditation) Is Basically A Superior
bodily Exercise Of the frontal personality (and A Discipline
Of the frontal personality Via The Mechanics Of The Frontal
Line). Truly, Mala Japa Is A Form Of physically Engaged
Sacramental Devotion (Puja, or Yajna).

Physically (and Formally) Engaged Sacramental Devotion
Involves The Externalization Of attention Via Intentional
Activation Of the body-mind (or frontal personality). In
Contrast To This, Formal (and Deep) Meditation Involves
Progressive Relinquishment Of physical and other
outward-Directed frontal activity. Generally, daily Practice
Of The Way Of The Heart Should Involve An Appropriately
Balanced (and Formal) Measure Of Meditative and
outward-Directed activities, but Even all outward-Directed
activities Are To Be Realized As Forms Of functionally
Expressed Heart-Practice (and, In The Case Of My Seeing
Devotees, True and Spiritual Communion With Me, and, Thus
and Thereby, True and Spiritual Inherence In The Divine
Person). Therefore, In The Midst Of daily life, There Will
Likely Be Many Otherwise Informal Occasions When It Is
Appropriate To Convert, Positively Change, and Transcend The
Quality Of attention, mind, emotion, and bodily orientation
By Means Of a brief (and Perhaps Relatively Informal) period
Of Either self-Enquiry (In The Case Of those Practitioners
who Practice It Regularly) Or (In Other Cases) Mala Japa Of
True Prayer (or Else The Simple Heart-Exercise Of True
Prayer, Perhaps Even In The Form Of Simple Name-Invocation
Of Me, Via Internal Japa, In The Midst Of daily
activity).

Mala Japa Itself Is physically Engaged Sacramental
Devotion (or Sat-Guru Puja) In Its Simplest Form, and When
It Is Engaged In the Random and Relatively Informal
circumstances of daily life, It Is Sacramental Devotion (or
Sat-Guru Puja) In Its Most Private Form. Even The Icon or
Murti Of My Bodily (Human) Form (Presented In The Form Of
photographic Images, or Other Types Of technically, or even
artistically, Rendered Representations, In The Meditation
Halls, or Communion Halls, Of All Practitioners Of The Way
Of The Heart) May Also (In the daily circumstance, Outside
The Meditation Hall, or Communion Hall) Be Simply
Transferred To the mind, So That It (or Any Memory or
Projection Of My Bodily Human Form) Becomes My Image In the
mind (Felt From The Heart). And The Master-Bead On The Mala
Itself May Otherwise Be My Only physical Representation In
the Relatively Informal daily circumstances Of Mala
Japa.

The Mala Itself Is A Sacred Design (or Yantra). It Is
(Like The Circle Of the body-mind) A Miniaturized or
Microcosmic Representation Of The Great Cosmic Mandala. It
Is The Circuit Of Circumambulation, Whereby conditionally
Manifested beings and forms Rotate Ceaselessly Around The
Forms Of God. My True Devotees (and Even all who Attend To
This Circuit) Make A Joyous Round Dance. They Circle In Love
(Becoming Ecstasy) About The Great Person, Who Appears As
(and Becomes Revealed By) My Bodily (Human) Form, My
Spiritual (and Always Blessing) Presence, and My Very (and
Inherently Perfect) State, and Who (Thus and Thereby)
Becomes Progressively (and In Due Course) Revealed As The
Tangible (and Yet Perfectly Subjective) Spirit-Presence, The
Transcendental (and Perfectly Subjective) Self, The
Apparently Objective Divine Star, and The Inherent Radiance,
or “Bright” Love-Bliss, Of Self-Existing Divine Being
(Itself). As The Attendants and The Devotees Circle, Gifts
Are Exchanged, and (By The Progress Of This Revelation and
Practice) Every Acknowledgement and Realization Increases,
Until (Ultimately) A Perfect Union (or Inherent Unity, Prior
To All “Difference”) Is Realized In The “Bright” Divine
Self-Domain.

The Open Center Of The Mala Represents The Spiritual,
Transcendental, and Divine Forms Of Reality. The Master-Bead
Likewise Represents Those Great Forms, and Also (Most
Directly, or Simply) My Human Revelation-Body (or Bodily
Human Form). The Circle Of Beads Is The Way Of The Heart
(and Also the body Of My Devotee). Each Bead Is A Station
Where My Devotee Pauses To Invoke Me and To Contemplate Me
and To Commune With Me (and, Thus and Thereby, To Invoke,
and To Contemplate, and To Commune With The Divine Person
and Condition). And That Invocation and That Contemplation
and That Communion Are Always To Be Done With The Sacred
Feeling-Offering Of The Heart (Which, In The Case Of My
Truly Seeing Devotee, Has Truly Become Directly
self-Transcending and Spiritually Active Devotion).

In the body-mind Of Man, The Descending or Frontal Line
Of The Circle Passes Through The Left Side (or The physical
and lower psychic Region) Of The Heart (and, In The Case Of
Deeply Felt, and Deeply self-Surrendering, Devotional
Responsiveness, and, Eventually, In The Case Of Real
Spiritual Awakening, It Touches, and Calls Forward, The
Middle Station, or The subtle and deeper psychic Region, Of
The Heart), and The Ascending or Spinal Line Of The Circle
Passes Up Through The Middle Station Of The Heart.
Therefore, The Right Side Of The Heart Always Stands Free
(As The Root and Source-Point, or Place Of Origin, Of
attention, and As The Inherently Perfect Seat Of The
Transcendental, Inherently Spiritual, and, Ultimately,
Divine Realization Of Consciousness Itself, or The Native
and Inherently Perfect Feeling Of Being, Itself).

The Circle Of Mala Beads, Like The Circle Of the
body-mind, Is Also A Circle Around An Invisible Center That
Always Stands Free. Thus, In The Circle Of the body-mind and
In The Circle Of The Mala, The Center, The Spiritual,
Transcendental, and Divine Forms, and The Right Side Of The
Heart Always Stand Free. And all conditionally Manifested
beings and worlds Ceaselessly Rotate Clockwise In Joyous
Solemnity, With The Great Forms Always At The Center (In
Relation To the mind) and Always To The Right (In Relation
To the body) and Always In Place (Where You Always Already
Stand, In The Well, or Inherently Perfect and Most Prior
Feeling, Of Merely Being).

The Offering Of physical Elements or Gifts Through
physical Ritual Acts Of Devotion and The Ritual Of
Circumambulation Are, In The Case Of Mala Japa, physically
Simplified, or Reduced To The physical Acts Associated With
Touching and Moving The Mala.

Even So, That Touching Should Be An Act Of self-Offering,
and Of Feeling-Devotion, and, In The Way Of The Heart, The
Moving Of The Mala Should Be A Heart-Felt Circumambulation
Of Me (and, Thus and Thereby, Of The Divine Person).
Therefore, In The Way Of The Heart, Each Prayer Of The Mala
Japa Should Be Associated With An Intentional and Fully
Sensitive Touch Of The Next Consecutive Bead On The Mala,
Moving Clockwise From The Master-Bead, and The physical
Action Of Moving The Mala From Bead To Bead Should Be Done
With The Same Full Awareness and Sensitivity To Each
Movement Of A Bead That Would Be Associated With Each Step
Taken While Circumambulating My House. In This Manner, The
physical Action Associated With Mala Japa Will Grant True
Sila, or Natural Control, To the body-mind. Through
Concentration Of attention To Me (and, Thus and Thereby, To
The Divine Person) In This physical Discipline and This
Heart-Feeling Sacrifice, Wandering frontal energies Are
Husbanded and Restored To The Good Course, and (When It Is
Realized) The Divinely Spiritual Course. Therefore, In The
Way Of The Heart, The Conscious Process Of Rightly Practiced
verbal Japa (and All Of True Prayer) Controls attention and
mind.

In Any Form Of Practice Of The Way Of The Heart, and At
Any Develop mental Stage Of Practice In The Way Of The
Heart, The breath-Practice Naturally Associated With Mala
Japa Emphasizes inhalation-Reception Via The Descending or
Frontal Line (and, Thereby, The Establishment Of physical
and emotional Equanimity). The Eventual (or Truly Both
Hearing and Seeing) Spirit-Conductivity Practice, or
Spiritually Active breath-Practice, Of Mala Japa Also
Controls The Spiritual Life-Current and Even All
Heart-Feeling. And The Total Act Of Mala Japa (As Practiced
By My Truly Both Hearing and Seeing Devotees) Invokes,
Submits To, and Receives My Spirit-Presence (and Mere
Presence), So That The Divine Person or Reality Spiritually
Infuses The Heart and the Total body-mind Of My Devotee
(Even Via The Frontal Line).

Therefore, In The Way Of The Heart, Mala Japa Is A
Sacramental Activity Engaged By the frontal personality. It
Should Be Engaged In The Context Of Formal Meditation, and
In The Context Of Formal Sacramental, or Sacred Ceremonial,
Occasions (As Appropriate), and In The Context Of any of the
Random occasions of daily living. Mala Japa Is (For My
Seeing Devotees who Practice The Devotional Way Of Faith) A
Primary Practicing Means For Constantly Abiding In My
Spirit-Presence (or My Mere and Blessing Presence), and
(Thus and Thereby) In Communion With The Divine Person and
Condition, Rather Than In the egoically “self-Possessed”
state (Dissociated From God-Consciousness). Mala Japa Is An
Extension Of The “Sacramental Attitude” (Which “Attitude”
Should Characterize Every Practice Engaged By Every
Listening Devotee, and Every Hearing Devotee, and Every
Seeing Devotee In The Way Of The Heart). And That “Attitude”
Is The Constantly Expressed Intention (or Impulse) To Live
By Grace, and (More and More) In The State Of Grace (Which
Is To Be Free Of self-Contraction, and To Be In Constant
Communion With Me, and, Ultimately, To Be Awake In and As
The Inherently Perfect Self-Condition Revealed By My
Teaching Work, My Blessing Work, My Bodily Human Form, My
Spiritual, and Always Blessing, Presence, and My Very, and
Inherently Perfect, State).

To Live By Grace, and (More and More) In The State Of
Grace, Is (Progressively, or More and More) To Practice True
Devotion, or, In every moment and circumstance, To Exercise
The Inherent Heart-Impulse Toward The (Only By Grace
Revealed) Divine Person (or The Self-Radiant, and Only By
Grace Revealed, Condition Of Divine Self-Existence). To Live
By Grace, and (More and More) In The State Of Grace, Is
(Progressively, or More and More) To Prove That Devotion
Through Radiant Equanimity, self-Transcending Love, Right
Discipline (Always Willing To Discipline the ego-self and
others In The Context Of Communicated and Presumed Love),
and True Relational Sympathy With all other conditionally
Manifested beings (Such That all others Are Set Free To Be,
or To Grow and To Change, or Even To Pass Away). To Live By
Grace, and (More and More) In The State Of Grace, Is
(Progressively, or More and More) To Set all others Free By
ones own Free Relinquishment Of Clinging and other-Attaching
Need (or ones own Habit Of self-Referring Relatedness, or
All The Forms Of ones own egoic Identification With others).
Therefore, To Live By Grace, and (More and More) In The
State Of Grace, Is Also (Progressively, or More and More) To
Practice Full Heart-Forgiveness (and The Refusal To Betray
others, or The Refusal To Act In Relation To others As If
Love Is Not The Case), and Such Practice Is To Be
Demonstrated (Progressively, or More and More Constantly) By
self-Transcending (and Life-Giving) Service In The Context
Of relationships of all kinds.

Practice Of Either self-Enquiry Or The Prayer Of
Remembrance Or Any Other (and Technically “Simpler”, or Even
“Simplest”) Form Of True Prayer, and Also The Practice Of
The Prayer Of Changes, Is, In The Context Of The Third
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart (or, Otherwise, In The Context Of
The First, and Formally Acknowledged, Actually Seeing Stage
Of The Technically “Simpler”, or Even “Simplest”, Form Of
The Way Of The Heart), The Practice Of Devotional
self-Submission To Me (and, Thus and Thereby, To The Divine
Person or Reality), Based On Identification and Reception Of
Me (and, Thus and Thereby, Of The Divine Person or Reality)
As The All-Pervading Spirit-Presence (Very Present, or
Originally and Ultimately and Merely Present, At The
Heart).

The Prayer Of Remembrance, Like Every Other Form Of
Practice In The Spiritual (or Actually Seeing) Fullness Of
The Way Of The Heart, Is Made Of Two Primary Exercises: The
Conscious Process and Spirit-Conductivity. The Prayer Of
Remembrance, Like Every Other Form Of Practice In The
Spiritual (or Actually Seeing) Fullness Of The Way Of The
Heart, Involves The Conscious Process Of Steady attention
(From The Heart, or Via Consistent, and Consistently
self-Surrendering, self-Forgetting, and Directly and
Effectively self-Transcending, Heart-Feeling) To My By Grace
Revealed Spiritual (and Always Blessing) Presence. And The
Prayer Of Remembrance, Like Every Other Form Of Practice In,
Specifically, The Third Practicing Stage (or First Actually
Seeing Stage) Of The Technically “Fully Elaborated” Form Of
The Way Of The Heart (or, Otherwise, In The First, and
Formally Acknowledged, Actually Seeing Stage Of The
Technically “Simpler”, or Even “Simplest”, Form Of The Way
Of The Heart), Involves (As Secondary but Necessary
Supportive Means) The Responsive Opening Of The Frontal Line
To Conduct The Self-Radiant and Love-Blissful (and Only By
Grace Revealed) Spirit-Current.

From The Beginning Of The First Actually Seeing Stage Of
The Way Of The Heart, The Principle Of Fullest (and
Spiritually Activated) emotional, and Total psycho-physical,
Conversion To Divine Communion (Via My Spirit-Baptism and
The Total Process Of Real Seeing) Has Already Been (In The
Context Of Previous and Would-Be-Seeing, or Progressively
Seeing, Practice) Established. Therefore, The Practice In
The First Actually Seeing Stage Of The Way Of The Heart Is
To Magnify That Already and Firmly Established Disposition
Through The (Fully Established) “Basic” Fourth Stage
Meditative Yoga Of Devotion (Either In The Form Of True and
Spiritually Active self-Enquiry Or In The Form Of
Spiritually Active True Prayer).

 

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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