Dawn Horse Testament – Chapter 23 – 2004 – Adi Da Samraj



Notice

This 1991 version of
The Dawn Horse Testament is NOT the final version by
Adidam (Adi Da).

“you should not
study any earlier edition of The Dawn Horse Testament (or
any earlier edition of any other of My
“source-Texts”). The final edition is it. There are not
“multi-editions” or “multi-instructions”.
“I am taking great care to prevent the falsification and
transformation of the Reality-Way of Adidam – all of this
kind of make-it-up-as-you-go-along do-it-yourself
“religiosity” and revisionism.

Adi
Da Samraj 2004


This
chapter is from the current and latest 2004 edition of The
Dawn Horse Testament which is out of print. It is not
entirely “current” with Beloved Adi Da’s final language
conventions and the details of His practical
Instructions.


2004 edition


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

 

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Dawn Horse Testament – Table of Contents