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 with
parentheticals

 

Chapter 28

And practice the one and great sacrament that is
self-surrendering, self-forgetting, and self-transcending
feeling-contemplation of me

If you are prepared and moved to practice the technically
“fully elaborated” form of the way of the heart in its
fourth practicing stage, and if advanced true prayer 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 and silently invoke my
spiritual presence via the three-part mahamantra “om ma da”.
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. Via the mahamantra, freely
feel and allow feeling-attention to become contemplatively
concentrated on my spiritual presence 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
totally gather and claim your attention. Indeed, let the
word-signs be truly “meaningless” syllables. Use them to
concentrate feeling-attention into my revelation of the
spiritual life-current at the ajna door.

In this manner, feel me as infinite and self-existing
mere being, self-radiant as love-bliss, radiating
attractively from above the body-mind. Then, by feeling
beyond the mahamantra and all objects, notice and be
released toward the soundless and imageless matrix 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 me at the ajna door is not
merely to focus on a spot in the brain. 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 and
backward gesture leads attention up the center, and, up and
back, toward the upper rear of the brain core, and,
potentially, to the upper rear of the top of the head, and
beyond, to the infinite matrix above.

The upward 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. Even all of the daily cultural, as well as
functional, practical, and relational, disciplines,
including formal sacramental devotion, study, service,
cooperative association with other formally acknowledged
practitioners of the way of the heart, yogic bodily
exercise, right diet, and either sexual communion in true
intimacy or formal celibate renunciation, must serve this
meditative sacrament, or living prayer.

Unless spontaneous identification with the
witness-position of consciousness intervenes, ascending
meditation has become effective when attention is released
from the gross circuit of the body-mind and is thus 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, even
occasional verbal invocation ceases, and the continuing
process of the ascent of attention may be sublimely
fulfilled by ascended absorption in formless love-bliss.

Even so, such practice of the way of the heart cannot
become ultimately effective, unless attention is released
even from subtle perception, and even from ascending
penetration of the cosmic domain. Therefore, by grace,
attention must release its hold of functions and objects and
be freely dissolved in the heart-domain of consciousness
itself, to the degree that consciousness itself realizes the
“bright”. Thus, in the way of the heart, the ascending
process must itself be transcended in the “perfect practice”
that proceeds toward transcendental self-realization. And
even the great realization of the seventh stage of life is
progressively demonstrated by the signs 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 a progressively complete culture
of life, and all the necessary signs of the way of the heart
must develop progressively in that practice, by grace

 

The Dawn Horse Testament –
Table of Contents


MENU
|
Home
|
Intro
| Beezone
Articles
| Adi
Da Articles
|
Tradition
Articles
| All
Articles
| email

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, –


All copyright materials are
used under authority of the Fair Use statute.
(United
State Code, Title )

Fair
Use