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

read without parentheticals and without capitalization


Chapter 28

And Practice The One and Great Sacrament That Is self-Surrendering, self-Forgetting, and self-Transcending Feeling-Contemplation Of Me

If You (As A Formally Acknowledged Practitioner Of The Technically “Fully Elaborated” Form Of The Way Of The Heart) Are Prepared and Moved To Practice The Technically “Fully Elaborated” Form Of The Way Of The Heart In Its Fourth Practicing Stage (and, Perhaps, Then Even The Fifth), and If Advanced True Prayer (Rather Than self-Enquiry) Is Already Your Spiritual Practice In The Technically “Fully Elaborated” Context Of The Way Of The Heart, Then Practice Mahamantra Meditation In The Following Manner.

Hold attention To The Ajna Center (Above and Behind the brows) and silently (With “the tongue of the mind”) Invoke My Spiritual Presence (and, Thus and Thereby, The Spiritual Presence Of The Divine Person) Via The Three-Part Mahamantra “Om Ma Da” (or, According To Your Firm Choice, Via Any One Of The Mahamantra Variants I Have Given For Such Potential Meditative Use By My Devotees). Do This With Devotional or Heart-Feeling Concentration Above. Submit or Surrender or Devote or Concentrate Even the entire body-mind, every breath, all attention, and All Heart-Feeling At The Ajna Center (or Door). Via The Mahamantra, Freely Feel and Allow Feeling-attention To Become Contemplatively Concentrated On My Spiritual Presence At The Ajna Door (Even, At First, Via Heart-Felt Contemplation Of My Either Spontaneously Or Intentionally Recollected Bodily Human Form, At The Ajna Door). Do Not Concentrate On The “Meaning” Of The Mahamantra. Do Not Indulge In conceptual thinking About The Word-Signs. Do Not Indulge In any conceptual thinking. Let The Word-Signs (and The Entire Process Of Feeling-Contemplation) Totally Gather and Claim Your attention (and, Thereby, Release You From all conceptual thinking). Indeed, Let The Word-Signs Be Truly “Meaningless” Syllables (or A Merely Feeling Gesture). Use Them To Concentrate (and Yield) Feeling-attention Into My Revelation Of The Spiritual Life-Current At The Ajna Door. (Thus, Allow The “Meaningless” Syllables To Direct Your Feeling-attention Toward Direct Participation In The Reality They Signify, Rather Than To Isolation In the concepts They May Suggest.)

In This Manner, Feel Me (and, Thus and Thereby, The Divine Person and Condition) As Infinite and Self-Existing Mere Being (Itself), Self-Radiant As Love-Bliss, Radiating Attractively From Above (and, Thereat, Beyond) the body-mind. Then, By Feeling Beyond The Mahamantra and all objects (gross and subtle), Notice and Be Released Toward The Soundless and Imageless Matrix (or Infinite Source) Above, From Which and In Which The Mahamantra, The Apparently Objective Spirit-Current, all internal or subtle sensations, every thought, and every bodily or gross sensation Are Apparently arising.

Truly, The Ajna Door Is Not So Much A Place As It Is A Direction. Therefore, To Feel (and, Thereby, To Contemplate) Me At The Ajna Door (Whether In The Context Of self-Enquiry and Re-Cognition Or In The Advanced Context Of True Prayer) Is Not Merely To Focus On A Spot (or An Area) In the brain (Between and Behind the brows). Right Feeling-Contemplation Of Me At The Ajna Door Is Always A “Going Beyond” Action, Always Up and Back, Up and Back, Deeper and Deeper, Further and Further. The Upward Motion Goes Beyond The Descending Tendency, and The Backward Motion Goes Beyond The Tendency To Move From The Spinal Line To The Frontal Line. The Combination Of This Dual Upward (or Ascending) and Backward (or Deepening) Gesture Leads attention Up The Center, and, Up and Back, Toward The Upper Rear (or The pineal Region) Of The Brain Core, and, Potentially (In The Highest Demonstration Of The Fifth Stage Of Life In The Way Of The Heart), To the upper rear of the top of the head, and Beyond, To The Infinite Matrix (or Formless Source) Above.

The Upward (“Advanced” Fourth Stage, and Also Fifth Stage) Feeling-Concentration and Submission Of the Total psycho-physical self Can Be Assisted By Whole bodily Relaxation and The Random Practice Of Spirit-Conductivity In The Circle (Especially By inhalation, Of and In The Spirit-Current, Via The Spinal Line, Either From the bodily base Or, From the solar plexus, Down to the bodily base, and Then Up The Spinal Line). Even All Of The daily Cultural, As Well As functional, practical, and relational, Disciplines, Including Formal Sacramental Devotion (or Sat-Guru Puja), Study, Service, Cooperative (and Formal Community) Association (or At Least Significantly Participatory, and, In Any Case, Fully Accountable, Cooperative Community Affiliation) With Other (and Even All Other) Formally Acknowledged Practitioners Of The Way Of The Heart, Yogic bodily Exercise, Right Diet, and Either Sexual Communion (or Even celibacy) In True Intimacy Or Formal Celibate Renunciation, Must Serve This Meditative Sacrament, or Living Prayer.

Unless Spontaneous (and Stable) Identification With The Witness-Position Of Consciousness Intervenes (To Transfer The Practice Of The Way Of The Heart To The Context Of The Sixth Stage Of Life), Ascending Meditation (In The Way Of The Heart) Has Become Effective When attention Is Released From The gross Circuit Of the body-mind and Is Thus (In The Context Of The Fifth Stage Of Life) Released Into The subtle Reaches Of The Cosmic Domain, Above the brows. This Is Signed By Suspension or Diffusion Of breath and bodily Awareness, and The Awakening Of vision and audition in the subtle field Above. Eventually (If The Same Process Continues Above), Even Occasional verbal Invocation (Via The Mahamantra, or Via Any Technically “Simpler”, or Even “Simplest”, verbal Form Of True Prayer) Ceases (As Does Also self-Enquiry, and Even The Non-verbal Process Of Re-Cognition), and The Continuing Process Of The Ascent Of attention May (or Would Eventually) Be Sublimely (but conditionally) Fulfilled By Ascended Absorption In Formless Love-Bliss.

Even So, Such Practice Of The Way Of The Heart Cannot Become Ultimately (or Inherently, and Inherently Perfectly) Effective, Unless attention Is (By Grace) Released Even From subtle Perception, and Even From Ascending (or Ascended) Penetration Of The Cosmic Domain. Therefore, By Grace, attention Must (At Least Eventually) Release its Hold (and Control) Of functions and objects (and others) and Be Freely Dissolved In The Heart-Domain Of Consciousness Itself, To The Degree That Consciousness Itself Realizes The “Bright” (or The Divine Self-Domain Of Self-Existing and Self-Radiant Love-Bliss, Even Beyond The Apparently Objective Vision Of The Divine Star). Thus, In The Way Of The Heart, The Ascending Process (Whether It Develops In The Technically “Fully Elaborated” Context Of The Way Of The Heart Or, Spontaneously, In The Technically “Simpler”, or Even “Simplest”, Context Of The Way Of The Heart) Must Itself Be Transcended In The “Perfect Practice” (or The Ultimate and Inherently Perfect Process) That Proceeds Toward Transcendental (and Inherently Spiritual) Self-Realization (and The Great Divine Realization Associated With Entrance Into The Seventh Stage Of Life). And Even The Great Realization Of The Seventh Stage Of Life Is (In The Way Of The Heart) Progressively Demonstrated By The Signs (or Events) Of Divine Transfiguration, Divine Transformation, Divine Indifference, and, Finally, Divine Translation.

Therefore, In The Way Of The Heart, The Heart-Practice Of self-Transcendence Becomes (or Must Become) A Progressively Complete Culture (or Sadhana) Of Life, and All The Necessary Signs Of The Way Of The Heart Must (and, Surely, Will) Develop Progressively In That Practice, By Grace.

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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