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 capitalization

 

THE DAWN HORSE TESTAMENT (1991)

Chapter 31

And Cultivate My Great Company Ceremoniously

Simple (Natural) arousal From the dreaming state To the
waking state of the body-mind Immediately (If Only
Naturally, or conditionally) awakens You From Identification
With the problems and illusions You Seemed To suffer or Seek
In the dreaming state. Just So, In The Way Of The Heart,
Meditation (and, Especially, Deep Meditation) Directly (and
More and More Profoundly, and Then Inherently, and
Inherently Perfectly, or Un-conditionally) Awakens You From
Identification With the problems and illusions You Seem (or
Seemed) To suffer or Seek In the waking state. Likewise, In
The Way Of The Heart, Meditation (and, Especially, Deep
Meditation) Directly (and More and More Profoundly, and Then
Inherently, and Inherently Perfectly, or Un-conditionally)
Awakens You From Identification With (and all limitation by)
the waking state itself, the dreaming state itself, and the
sleeping state itself. Indeed, The Great Process Of
Meditation In The Way Of The Heart (Beginning With “Simple”
Feeling-Contemplation Of My Bodily Human Form, My Spiritual,
and Always Blessing, Presence, and My Very, and Inherently
Perfect, State, and Progressing, On That Basis, Via All The
Necessary and Appropriate Practices and Developmental
Processes In The Way Of The Heart, Through The First Six
Stages Of Life) Is (or Must Become) A Total and, Ultimately,
Inherent, and Inherently Perfect, Awakening From the
problems, illusions, sufferings, searches, limitations,
experiences, knowledge, and conditional self-Identity
Associated With all Possible states Of conditional or
psycho-physical Existence.

In The Way Of The Heart, Meditation (Which, Ultimately,
Becomes, or Awakens To, Sahaj Samadhi, or Native
Identification With The “Bright”, or Inherently Spiritual,
and Transcendental, or Inherently Free, Condition Of
Consciousness Itself, Realized As Self-Existing,
Self-Radiant, and Necessarily Divine Self-Existence Itself,
or Divine Being Itself) Is (In Right Conjunction With The
Full Range Of All The By Me Given Disciplines) The Principal
Progressively Effective Means Whereby conceptual philosophy
(or God-Talk) and limited insight Become (or Are Directly
Transcended In) Spiritual, Transcendental, and (Ultimately)
Divine Realization.

Meditation (Progressively Realized) In The Way Of The
Heart Is (In Right Conjunction With The Full Range Of All
The By Me Given Disciplines) The Principal Progressively
Effective Means Whereby the self-Contraction, the body-mind,
and all conditional relations Are Really Transcended In
Happiness Itself. And That Transcendence Is Not Realized By
An Effort Of Separation, or A Struggle To (Strategically)
Escape, Nor Is It Realized By An Effort Toward Union, or
Re-Union. Rather, It Is (Progressively) Realized By
Grace-Given and Direct (or Native) Identification With The
Self-Existing and Self-Radiant Source-Condition That
Inherently Transcends dependent conditions.

In The Way Of The Heart, Meditation Is A Gift,
Spontaneously (and Progressively) Given (By Grace) To those
who Surrender, Forget, and Transcend themselves By
Feeling-Contemplating My Bodily (Human) Form, My Spiritual
(and Always Blessing) Presence, and My Very (and Inherently
Perfect) State.

In The Way Of The Heart, Meditation Is A Gift, Not A
Technique, and Even All The Technical Forms (or By Me Given
Technical Exercises) Of Meditation Practice In The Way Of
The Heart Are, Truly, Only Secondary Means, To Be Applied
For The Sake Of Serving The Always Primary Practice, Of
Devotional Resort To Me, and Devotional Contemplation Of Me,
and Devotional Response To Me, and Devotional and Meditative
Cooperation With Me.

The Way Of The Heart (and Meditation In The Way Of The
Heart) Is A Relationship, Not Merely A System Of
Techniques.

Practice Of The Way Of The Heart Is Right Practice Of The
Relationship To Me.

Right Practice Of The Way Of The Heart Is To Remember (or
To Constantly Feel, and, Thereby, To Contemplate) My Bodily
(Human) Form, My Spiritual (and Always Blessing) Presence,
and My Very (and Inherently Perfect) State, and (Thus and
Thereby) To Forget (or To Constantly Surrender and
Transcend) self-Contraction (Whether In The Context Of The
Devotional Way Of Insight Or In The Context Of The
Devotional Way Of Faith).

Therefore, In The Way Of The Heart, Every Gift, Calling,
and Discipline Is To Be Embraced (By Constant Practice), but
Every Practice (Including Meditation Practice) Is Simply (or
Most Basically) A Means For Feeling (and Thereby
Contemplating) My Bodily (Human) Form, My Spiritual (and
Always Blessing) Presence, and My Very (and Inherently
Perfect) State (and, Otherwise, For Responding To The
Results, or The Graces, Given In and By The
Feeling-Contemplation Of My Bodily Human Form, My Spiritual,
and Always Blessing, Presence, and My Very, and Inherently
Perfect, State).

And Meditation (Given By Grace, and Always
Feeling-Contemplating My Very, and Inherently Perfect,
State, and Progressively Realizing My Very, and Inherently
Perfect, State) Is The Principal Gift (and Calling, and
Discipline) I Give (By Merely Being Present) To My Listening
Devotee, My Hearing Devotee, and My Seeing Devotee, Until My
Fully Mature (or Truly Both Hearing and Seeing) Devotee
Realizes (By That Gift Of Feeling-Contemplation and That
Grace Of Feeling-Meditation) The Inherently Perfect and
Self-“Bright” State That I Am .

For those who Would Yet Understand themselves (Most
Fundamentally), or For those who (Because they Understand
themselves Most Fundamentally) Will Not Settle For Less Than
Freedom and Happiness, or For those who Would Enjoy The
Ultimate (and Inherently Perfect) Intuition Of their own
Native and Divine Ignorance (or Inherently Perfect
Self-Condition), or For those who Have Recovered The Unique
and Comprehensively Effective Ability To (Progressively, and
More and More) Satisfy The Impulse Toward Perfectly
self-Transcending Spiritual and Transcendental
God-Realization, Meditation Has Become As Necessary As food
and rest, and More Fundamental Than the waking state itself,
or the dreaming state, or the state of deep sleep.
Therefore, As You Listen To Me, and When You Hear Me, and
Also When You See Me, Do Not Be Preoccupied With the problem
of the ego-“I”, or the problems of the self-Contracted
body-mind. Do Not Consent To Be Deluded and Held Captive By
the body-mind and its functions, its Presumed needs, its
states, its relations, its reactions, its sufferings, its
thoughts, and its illusions. Do Not Seek or Identify With
the conditional self and its world, As If the body-mind and
its relations Are (in, of, or as themselves) Everlasting and
Identical To Happiness Itself. Be Truly (and By Truth)
Aroused From the waking state (and, Indeed, From every
psycho-physical or conditional state). Indeed, Be Thus
Aroused daily, and Then (Ultimately, and Inherently)
Perfectly. Let Your Free and Transcendental (and Inherently
Spiritual, and Necessarily Divine) Self Be Soon (and, By
Grace, Directly) Aroused By Means Of True and Deepest
Meditation On, In, and As The Only One Who Is .

From The Beginning Of Formally Acknowledged
(Student-Beginner) Practice Of The Way Of The Heart, Both
Rudimentary (and More and More Meditative) Pondering Of My
Great Questions (Especially The Question “Avoiding
Relationship?”) and Right (Faithful, Devotional, and More
and More Meditative) Practice Of Sat-Guru-Naama Japa (and
Also “Simplest” Random Invocation Of Me Via My Principal
Name, “Da”) Should Be Formally Engaged By All
Student-Beginners (and All Of These First Practices, and All
Later Practices, or Further Developments Of These First
Practices, Should Always Be Engaged On The Basis Of “Simple”
Feeling-Contemplation Of My Bodily Human Form, and, Tacitly,
or As Grace Will Have It, My Spiritual, and Always Blessing,
Presence and My Very, and Inherently Perfect, State). Until
Either The Devotional Way Of Insight Or The Devotional Way
Of Faith Is Firmly Chosen (As The Context For Further
Student-Beginners Practice Of The Way Of The Heart, and,
Whether Sooner Or Later, For Practice At Practicing Stage
One Of The Technically “Fully Elaborated” Form Of The Way Of
The Heart, or, Otherwise, For “Lay Congregationist” Practice
Of Either The Technically “Simpler” Or The Technically
“Simplest” Form Of The Way Of The Heart), All These
Approaches Should Be Engaged Experimentally (Each On
Distinctly Separate Occasions).

Either Formal Pondering Or Formal Sat-Guru-Naama Japa Or
“Simplest” Feeling-Contemplation (and Name-Invocation) Of Me
Should Be Engaged At Least twice daily By The
Student-Beginner In The Way Of The Heart. As A General Rule,
The First Of These Two daily Occasions Should Occur In the
early morning (Immediately After rising from dream or
sleep), and, As A General Rule, The Second Should Occur In
the evening (At any time Between early evening and the hour
of retirement).

Those who, In The Student-Novice Ordeal Of Listening, Are
Only Beginning To Adapt To The daily Formal Meditative
Practice, Via Random Name-Invocation Of Me, and As
Feeling-Contemplation Of Me Via My Murti (In The Form Of A
photographic, or otherwise technically, or even
artistically, Rendered, Representation Of Me), and (Whenever
It Is Formally So Given, and Always Only Secondarily) As
Feeling-Contemplation Of Me Via Representations
(photographically, or otherwise technically, or even
artistically, Rendered) Of My (then present-time) “Living
Murti”, Should (From The Formal Beginning Of The
Student-Novice Process) Meditate each day For A Minimum Of
fifteen minutes to one-half hour In the early morning, and
Again In the evening, and they Should Gradually Increase the
length of the periods Of Formal Meditative Sitting Over
time.

In Order To Be Formally Accepted and Formally
Acknowledged As A Student-Beginner In The Way Of The Heart,
The Student-Novice Must (Among Many Other Requirements) Be
Consistently (As A daily Minimum) Sitting In Formal
Meditation For At Least one-half hour each morning and For
At Least fifteen minutes to one-half hour each evening. And
The Formally Acknowledged Student-Beginner Should Gradually
(and As Quickly As he or she Is Able) Increase the length
(and even the number) of the periods Of daily Sitting In
Formal Meditative Exercise (Either In The Form Of
Name-Invocation Of Me, Or In The Form Of Sat-Guru-Naama
Japa, Or In The Form and Manner Of Meditative
Pondering).

The Basically Prepared (or Fully Established)
Student-Beginner, and The Mature Student-Beginner, and Every
Beginning “Lay Congregationist” Must (As An Average daily
Minimum) Sit In Formal Meditation For At Least a full hour
each morning and For At Least forty-five minutes each
evening. And, Optimally, Those Two Principal Occasions Of
daily Meditation Should (In The Case Of The Basically
Prepared Student-Beginner, or The Mature Student-Beginner,
or The Beginning “Lay Congregationist”) Occupy a full one
and one-half hours (or more) each morning and a full hour
(or more) each evening (Although Some Basically Prepared
Student-Beginners, and Some Mature Student-Beginners, and
Some Beginning “Lay Congregationists” May, Because Of A
Preponderance Of Outward-Directed Tendencies, Maintain, On A
daily Basis, Only The Expected Minimum Of Formal Meditation,
or one hour each morning and forty-five minutes each
evening, While they Otherwise Constantly Increase and
Maximize their daily Practice Of Service, or Sat-Guru-Seva,
and, Altogether, their daily Practice Of Devotion, or
Sat-Guru-Bhakti, and self-Discipline, or Sat-Guru-Tapas).
However, Practitioners who Would Make The Transition From
The Student-Beginner Stage Of The Way Of The Heart To The
First Period Of The First Practicing Stage Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart
(or, Otherwise, From The Initial, or Intensive Listening,
Stage Of Practice As A “Lay Congregationist” To Formal
Acknowledgement As A Truly Hearing “Lay Congregationist”)
Must Already (As An Average daily Minimum) Sit In Formal
Meditation For a full one and one-half hours (or more) each
morning and For one hour (or more) each evening.

As A Prerequisite For The Transition To The First Period
Of The First Practicing Stage Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart (or, Otherwise, To
Beginning “Lay Congregationist” Practice Of The Technically
“Simpler”, or Even “Simplest”, Form Of The Way Of The
Heart), The Student-Beginner Must Have Already Chosen (By A
Real and Effective “Testing and Proving” Process) Either The
Listening Beginners Form Of The Devotional Way Of Insight Or
The Listening Beginners Form Of The Devotional Way Of Faith
(Although individuals Intending To Practice The Way Of The
Heart As “Lay Congregationists” May Choose Even The
Technically “Simplest” Practice Of The Devotional Way Of
Faith, Such That they Engage The Conscious Process Most
Simply, As Feeling-Contemplation Of My Bodily Human Form,
Even, whenever they Are Not In My Physical Company, Via Its
Murti-Representations, and, Potentially, As
Feeling-Contemplation Of My Spiritual, and Always Blessing,
Presence, and, Ultimately, As Feeling-Contemplation Of My
Very, and Inherently Perfect, State, and All Of This Even
Entirely Without The Use Of Other, More Technical, Exercises
Of The Conscious Process, Except, Perhaps, The Simple
Invocation Of Me By Name). And (As A Further Prerequisite
For The Transition To The First Period Of The First
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart, or, Otherwise, For The Transition
To Beginning “Lay Congregationist” Practice Of The Way Of
The Heart) The Student-Beginner Must Already (and On The
Basis Of That Earlier Choice) Have Effectively Practiced
Either The Listening Beginners Form Of The Devotional Way Of
Insight Or The Listening Beginners Form Of The Devotional
Way Of Faith (For a period of time Sufficient To Justify The
Transition To The First Period Of The First Practicing Stage
Of The Technically “Fully Elaborated” Form Of The Way Of The
Heart, or, Otherwise, To Beginning “Lay Congregationist”
Practice Of The Way Of The Heart).

In The Case Of My Devotees who Qualify To Practice The
Technically “Fully Elaborated” Form Of The Way Of The Heart,
The Practice Of Either Pondering Or Sat-Guru-Naama Japa
Should (Based On The Student-Beginners Choice To Practice
Either The Devotional Way Of Insight Or The Devotional Way
Of Faith) Continue To Develop Meditatively During The First
Two Periods Of Practicing Stage One Of The Technically
“Fully Elaborated” Form Of The Way Of The Heart, and By A
Continuation Of The Practice Of (At Least) Two Formal daily
(morning and evening) Occasions Of Either (More and More
Meditative) Pondering Or (More and More Meditative)
Sat-Guru-Naama Japa. However, From The Beginning Of
Practicing Stage One (and Continuing Through The First Two
Periods Of Practicing Stage One) Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart, The Occasions Of
daily Formal Meditation Are To Be Intensively (and Always
Appropriately) Maximized , Both In Their Duration and In
Their Frequency, According To The Instructions Given (In
Accordance With My Formally Given Instructions) By The
Formally Governing Senior Membership Of The Free Renunciate
Order.

All Practitioners Of The Technically “Fully Elaborated”
Form Of The Way Of The Heart At Any Period or Stage Of
Practice Beyond The First Two Periods Of Practicing Stage
One Must Always (Intensively, and Always Appropriately)
Maximize Both The Duration and The Frequency Of The
Occasions Of daily Formal Meditation, According To The
Instructions Given (In Accordance With My Formally Given
Instructions) By The Formally Governing Senior Membership Of
The Free Renunciate Order.

All “Lay Congregationist” Practitioners Of The Way Of The
Heart who Are At or Beyond The Stage Of Formally
Acknowledged True Hearing Must Always, As A Minimum daily
Rule, Sit In Formal Meditation At Least twice daily (morning
and evening), For one and one-half hours (or more) each
morning, and one hour (or more) each evening.

During Occasions Of Formal Retreat (Which Formal Retreats
Should, As A General Rule, Be Undertaken, By Each and Every
Practitioner Of The Way Of The Heart, For At Least one full
day each week, and For a period of At Least two to three
days At Least once every three months, and At Least once
annually For a period of At Least ten days to three weeks),
and, Otherwise, On days When work (or Service) Obligations
Are Reduced, or Whenever circumstances Allow Greater
Economization Of time, and Greater Devotion Of time To
Meditation, and To Sacred Activity Generally, The Frequency
Of Formal Meditation (or Meditative Practice) Should Be
Increased To three (or, If The Depth and Quality Of
Meditation Suggests or Requires It, Even four, or more)
times per day, By Adding A Sitting (or More Than One
Sitting) In the mid-morning or later morning, and/or A
Sitting (or More Than One Sitting) In the mid-afternoon or
later afternoon, and so on. Whenever Possible, These Extra
Sittings Should (In The Case Of Each and Every Practitioner
Of The Way Of The Heart, From The Beginning Of The
Student-Beginner Stage) Occupy one hour (or more) Each. On
Formal Retreat days, Such Extra Sittings Should, As A
Consistent Rule (In The Case Of Each and Every Practitioner
Of The Way Of The Heart, From The Beginning Of The
Student-Beginner Stage), Occupy At Least one hour, or more,
Each-Unless (Because Of one or another Significant
disability or limitation that Would Prevent his or her Right
and Fruitful Use Of periods Of Meditative Sitting So
Extended) The individual Practitioner Is (As Either A
Student-Beginner Or A Beginning “Lay Congregationist”)
Formally Approved, By The Formal, Cooperative Community
Gathering Of All Formally Acknowledged Practitioners Of The
Way Of The Heart, To Engage Such Extra Sittings For periods
of less than one hour Each On Formal Retreat days. Likewise,
On Formal Retreat days, Each and Every Practitioner Of The
Way Of The Heart Should (From The Beginning Of The
Student-Beginner Stage, and At Every Developmental Stage
Beyond The Student-Beginner Stage) Maximize the length of
the Regular period Of early morning Meditation (Such That
It, As A Consistent Rule, Occupies At Least a full one and
one-half hours, and Certainly More In The Case Of those
Practicing The Technically “Fully Elaborated” Form Of The
Way Of The Heart) and of the Regular period Of evening
Meditation (Such That It, As A Consistent Rule, Occupies At
Least a full hour, and Certainly More In The Case Of those
Practicing The Technically “Fully Elaborated” Form Of The
Way Of The Heart)-Unless (Because Of one or another
Significant disability or limitation that Would Prevent his
or her Right and Fruitful Use Of periods Of Meditative
Sitting So Extended) The individual Practitioner Is (As
Either A Student-Beginner Or A Beginning “Lay
Congregationist”) Formally Approved, By The Formal,
Cooperative Community Gathering Of All Formally Acknowledged
Practitioners Of The Way Of The Heart, To Engage Such
morning and evening Sittings For periods of lesser length On
Formal Retreat days.

Even All Practitioners In The Advanced and The Ultimate
Developmental Stages Of Any and All Of The By Me Given Forms
Of The Way Of The Heart Should Always Maximize daily
Meditation To Whatever Degree (Of Duration and Frequency) Is
Right and Necessary For them. In General, It Will Be Found
That, For Most “Lay Congregationists” In Either The Advanced
Or The Ultimate Developmental Stages Of The Way Of The Heart
(and, Likewise, For Most Beginning “Lay Congregationists”,
and For Most Student-Beginners), two and one-half to four
hours Of Formal Meditation On an Average day (and three and
one-half to six hours On Occasional or Retreat days) Is Most
Often (or As A General Rule) A Sufficient Maximum. However,
In The Way Of The Heart, In Cases or Periods Of Unique Depth
and Profundity In Meditation, Especially In The Advanced and
The Ultimate Stages Of The Way Of The Heart, and Most
Especially In The Case Of “Lay Renunciate” and “Free
Renunciate” Practitioners Of The Way Of The Heart, daily
Formal Meditation, and Occasional Formal Meditation, and
Formal Meditation On Retreat May Rightly, and, Sometimes,
Also Spontaneously, Occupy more than Even four to six hours
On any (or every) Given day.

At Every Developmental Stage Of Growth and
self-Transcendence, and In The Context Of Any, Each, and
Every Form Of Practice In The Way Of The Heart, and,
Therefore, At Every Stage Of Growth In The Progressive
Development Of Ishta-Guru-Bhakti Yoga (Which Is The
Foundation and Very Essence Of Every Form Of Practice In The
Way Of The Heart), The Feeling-Contemplation Of My Bodily
(Human) Form, My Spiritual (and Always Blessing) Presence,
and My Very (and Inherently Perfect) State (Even, Perhaps,
Assisted and Supported By The Random Invocation Of Me, By
Name), and (As Appropriate To The Present Form and
Developmental Stage Of Practice) Either The Listening
Devotees Rudimentary Pondering (and Developing
self-Enquiry), Or The Listening Devotees Sat-Guru-Naama Japa
(or Even “Simplest” Feeling-Contemplation, and
Name-Invocation, Of Me), Or The Hearing Devotees
self-Enquiry (and Even Re-Cognition), Or The Hearing
Devotees Sat-Guru-Naama Japa (or Even “Simplest”
Feeling-Contemplation, and Name-Invocation, Of Me), Or The
Seeing Devotees Spiritually Active self-Enquiry and
Re-Cognition, Or The Seeing Devotees Practice Of One or
Another Form Of Spiritually Active True Prayer, Or The
Seeing Devotees “Perfect Practice” (Perhaps In The Form Of
Feeling-Enquiry) Should (and Indeed, Must) Be Practiced Both
Formally (or As Formal Meditation) and At Random (or
Intensively, but In Random moments of every day), and Such
That It (or That Total and Grace-Given Process) Actively, or
Otherwise Directly, and Also moment to moment, and
Progressively, Surrenders, Forgets, and Really Transcends
self-Contraction, and, Therefore, All Attachment To, and
Identification With, and (Ultimately) Even Awareness Of The
(Otherwise Persistent) Streams Of bodily desires, emotional
reactions, and mental events (or conceptual and perceptual
thoughts).

Likewise, All The By Me Given daily functional,
practical, relational, and Cultural Disciplines Must Also,
Even From The Beginning Of Practice Of The Way Of The Heart,
Be Engaged, Responsively, As Forms Of Ishta-Guru-Bhakti
Yoga, and Such That They Also, Actively, and Directly, and
moment to moment, and Progressively, Surrender, Forget, and
Really Transcend self-Contraction, and Therefore, All
Attachment To, and Identification With, and (Ultimately)
Even Awareness Of The Otherwise Persistent Streams Of bodily
desires, emotional reactions, and mental events, or
conceptual and perceptual thoughts.

And, In Any Formal Occasion (or Even In any moment) Of
Meditation (or Even Of “Simple” Feeling-Contemplation Of
Me), Both The Tendency To Become Distracted (or For
attention To Wander, Toward, or To, environmental
conditions, or outer relationships, or bodily states, or
emotional reactions, or thoughts of any kind) and The
Tendency Toward sleep (or For attention To Become Fixed In
its own Twilight, or Neutral Enclosure) Must Be Transcended,
and This By Intentionally (Actively, Responsively) Keeping
attention On (and Yielded To) My Bodily (Human) Form, and On
(and Yielded To) My Spiritual (and Always Blessing) Presence
(As Felt, and Received, and Embraced, According To Your Form
or Developmental Stage Of Practice In The Way Of The Heart),
and On (and Yielded To) My Very (and Inherently Perfect)
State (Also As Felt, and Received, and Embraced, According
To Your Form or Developmental Stage Of Practice In The Way
Of The Heart), and (All Of This) Until (In Deep Meditation,
and In Progressive Samadhis) attention Is Most Profoundly
Absorbed In The Ecstatic Feeling-Contemplation Of Me, and
(This) Until (Ultimately, and In The Context Of The
Inherently Perfect Practice, In The Ultimate Stages Of Life
In The Way Of The Heart) attention itself Is (By Grace)
Transcended In Me (As I Am , Which Is The Feeling Of Being,
Itself).

Optimally, Formal Meditation Should (As A Consistent
daily Rule) Take Place In A Comfortable Environment, Free Of
Disturbances and Likely Intrusion. The Superior Meditation
Place Is One That Is Set Apart Exclusively For Meditation,
Sat-Guru Puja, Chanting, and Even All The Varieties Of True
(and Truly Me-Contemplating) Devotional Singing (Even
Including Ecstatic and Vigorous and Freely Moving and
Dancing Kirtan).

My Spirit-Power (or Spiritual Transmission and Revelation
Of The Divine Person) Is, By Grace, Entered, Established,
and Magnified In any place where My (Formally Acknowledged,
and Truly Baptized, and Rightly Practicing) Seeing Devotees
Constantly Invoke (and Really Surrender To and Into) My Mere
and Blessing Presence. (And Even any place where Either
Meditative Pondering Or The Hearers self-Enquiry Or
Meditative Sat-Guru-Naama Japa Or “Simplest”
Feeling-Contemplation, and Name-Invocation, Of Me Is
Regularly Engaged Develops A Quality Of Natural energy That
Is Effectively Conducive To psycho-physical Equanimity and
Easeful Concentration Of attention.) Therefore, As My
Spiritually Awakened (or Seeing) Devotee, or As My Hearing
(and Directly self-Transcending) Devotee, or Even As My
Listening (and More and More self-Surrendering and
self-Forgetting) Devotee, You Will Do Best To Meditate (or,
Originally, To Ponder Meditatively, or To Do Japa
Meditatively, or To Invoke and Feel-Contemplate Me
Meditatively) In the same place each day, and Even All
Practitioners Of The Way Of The Heart Will Also (and For The
Same Reason) Do Well To collectively (or, If Necessary,
alone) Perform The daily (and Also The More Occasional)
Sat-Guru Pujas In the same place each day (or On Each Such
Occasion). Likewise, All Practitioners Of The Way Of The
Heart Will Do Well To Meditate In any of the places In which
Numbers Of Other (Like) Practitioners Gather To Meditate
daily. And All My Devotees who Are Sensitive To My
Spiritual, and Always Blessing, Presence Will Find My
Spirit-Presence To Be Especially Strong and Constant In
Places I Have Established and Empowered Through My Own
Bodily (Human) Agency.

Whenever Possible, the place (or room) Chosen For
Meditation (In The Way Of The Heart) Should Be Enclosed
(Such That Contact With the elements Of conditional Nature
Is Always Controlled). Likewise, that place (or room) Should
Be Securely Protected From All Intrusion By the common, or
daily, world. And that place (or room) Should Be Kept cool
(or temperate), and Always Fresh With Circulating (but
Comfortable and Unobtrusive) air, and With Minimal (or Even
No) General light, but Only With a Gentle light Focused On
The Murti Of My Bodily (Human) Form (Which Murti Should Be
Of A Size Large Enough To Be Readily and Easily perceived,
In Detail, From a position anywhere within that place or
room). Thus, Apart From the Gentle light Focused On My
Murti, the place (or room) Of Meditation Should, Optimally,
Be Kept Free Of any and all Intrusive illumination by
lights, flames, or sun. (Indeed, the room, or Chosen place,
May Even be kept Totally darkened, If The Practice Of any
and every one who Meditates there Is Matured To The Degree
That My Murti, or My Sign, However perceived, or Felt, Can
Be, By Feeling, Contemplated Without Otherwise, In the
moment, Requiring The Visualization Of Me externally, With
the physical eyes.)

Feel (and Thereby Contemplate) Me there (In the place You
Have Chosen).

If physically Possible, Always Practice This
Feeling-Contemplation (and The Total Process Of Meditation)
While Sitting In A spinally Erect Posture. In General, Sit
Firmly and Comfortably, With hips and buttocks Rotated
Slightly Forward, spine Erect, the body Relaxed In front and
back, chest Raised and Open, chin Tucked Slightly Back, the
back of the neck Slightly Stretched, and the shoulders
Relaxed, As If the body Is Suspended From the top of the
head and Supported By the bodily base. Be Seated Either On a
cushion or pad Or Else In a supportive chair. Wear loose,
Comfortable clothing. Generally, breathe through the nose
(Rather Than through an open mouth), With the tongue Pressed
Lightly To the roof of the mouth.

In Due Course (In Any Occasion Of Meditation, and When,
In The Grace-Given Course Of The Feeling-Contemplation Of
Me, You Are, Thusly, and Spontaneously, Moved), close the
eyes, and (By That Same and Spontaneously Deepening Impulse)
Allow the eyes To Turn Up and Back. (Also, where
environmental lights Are presently, or Otherwise
Potentially, Intrusive, Comfortable eyeshades May be placed
over the eyes, As The Deepening Impulse Begins.)

In Order (In General) To Avoid Disturbance or Distraction
By environmental noises, and Also (In The Possible
Developmental Stages Of Ascended Meditation) In Order To
Turn the auditory mechanism In To The Ajna Door and Toward
the subtle field Above, It May Be Appropriate To wear
Comfortably Effective earplugs.

It Is Not Possible To Enter The Depth Of Meditation (or
Even Into Any Event Of Basically Effective Meditative
Practice) Until body, breath, emotion, the frontal or vital
energies, the nervous system, and the brain Are In A Relaxed
(or Easefully Balanced) State and, In The Case Of Seeing
Devotees, In A State (or In The Process) Of Right Spiritual
Conductivity and Spiritual Fullness. The Original (or
Earliest) Practices Of The Way Of The Heart (and The
Earliest Developmental Stages Of The Way Of The Heart) Are
Intended To Establish A Firm Basis For The Fully Spiritual
Disposition (or Attitude), Capability, and Capacity In daily
life and Meditation (or Meditative Practice). And The
Practitioner Of Any Form (and At Any Developmental Stage) Of
The Way Of The Heart Is Prepared For Any Particular Occasion
Of Formal Meditation (or Any Particular Occasion Of Formal
Meditative Practice) Only To The Degree That he or she Has
Prepared For That Occasion Of Formal Meditation (or That
Occasion Of Formal Meditative Practice) Through The Totality
Of Right Practice Of The Way Of The Heart.

Assuming That The Practitioner Of The Way Of The Heart
Is, By Right Practice In General, Rightly Prepared For An
Occasion Of Formal Meditation (or Of Formal Meditative
Practice), Certain Technical Means May Also Be Engaged
Immediately Before or In the early period Of The Time Of
Meditation (or Of Meditative Practice), In Order To Quickly
Establish The Necessary Preliminary Relaxation,
psycho-physical Balance, and Free attention For Deepening
Meditation. The Basic Technical Means For This Application
Are Any Of The By Me Given Conductivity Exercises Already
Being Applied By The Practitioner In The Context Of daily
life, and, Perhaps, Also Any Form Of The By Me Given
Exercise Of The Conscious Process Already Being Applied By
The Practitioner In The Context Of daily life. Alternatively
(or Otherwise Along With These Basic Technical Means), There
Are Four Other Possible (Simple, or Rudimentary) Technical
Means That I Recommend (To Any and, In General, All
Practitioners Of The Way Of The Heart) For Possible
(Preparatory) Application Immediately Before any period Of
Formal Meditation (or Of Meditative Practice), or Otherwise
In the early minutes of any period Of Formal Meditation (or
Of Meditative Practice). These Four Simple (or Rudimentary)
Technical Means Include The Use Of Polarity Screens, Hatha
Yoga Asanas, Pranayama (In The Form Of alternate-nostril
breathing), and The Hamsadanda (or Short Crutch).

It May Be Useful (At times when the body is either in an
agitated state or in an enervated state) To Lie Down On
Polarity Screens (In The Relaxation Circuit or Mode When
There Is a bodily feeling of over-stimulation, and Either In
The Relaxation Circuit or Mode Or In The Energizing Circuit
or Mode When There Is a bodily feeling of enervation), and
This For perhaps ten or fifteen minutes Previous To The
Occasion Of Formal Meditation (or Of Formal Meditative
Practice). This Will Tend To Balance and Relax the body-mind
By Directly Affecting the etheric energy-field of the
body.

Hatha Yoga Asanas May Also Be Performed (In An Easeful or
Relaxed Manner) For perhaps ten or fifteen minutes
Immediately Previous To The Occasion Of Formal Meditation
(or Of Formal Meditative Practice), and The Effect Will Tend
To Be Similar To That Of The Other Three Means I Have
Indicated, Except That The Effect Is, In This Case,
Generated By Manipulating the physical body In Order To
Control its Relationship To its own energies.

It May Be Found Useful To Practice Pranayama (or bodily
energy-Control) In The Form Of simple alternate-nostril
breathing For five or ten minutes Immediately Previous To
The Occasion Of Formal Meditation (or Of Formal Meditative
Practice). This Will Calm, Rebalance, and Refresh the
body-mind In The Circle By Means Of Easy breath-Control.

Even Simpler Than Such Pranayama Is The Practice
Associated With The Traditional Hamsadanda (or Short
Crutch). This Traditional Yogic Practice May Be Done During
the earlier period Of Any Formal Occasion Of Meditation (or
Of Formal Meditative Practice). The Hamsadanda Should First
Be Placed Into the armpit on the side of the body which is,
at the moment, breathing, from the nostril, most freely (or
“openly”). This Will Have The Natural Effect Of “closing”
the nostril (or the breath-flow) on the “open” side, and Of
“opening” the nostril (or the breath-flow) on the “closed”
(or opposite) side. (The Yogic Hamsadanda-Effect Is Created
By Applying Pressure Directly To Key Points In the nervous
system That Are Naturally Associated With The Control Of the
breath and The Relationship Between the breath-process and
The bodily Conductivity Of internal bodily energies.)
Therefore, The Hamsadanda Should, In The Manner I Have
Described, Be Alternated From side To side, Until both
nostrils are breathing freely (or “openly”) and equally, and
the body and the breath Are Relaxed.

The Four Simple (or Rudimentary) Technical Means I Have
Just (Briefly) Described Are Generally Applicable and
Generally Appropriate Technical Devices (or Rudimentary
Technical Practices) That May Be Used (Even In many and
various circumstances, and For The General Purpose Of
Well-being) By Any or All Of My Devotees who Are (As
Required In The Particular Case Of Each and Every Such
Technical Means) physically (and Altogether) Capable Of
Rightly Using Them. And I Especially Recommend The
Application Of These Four Simple (or Rudimentary) Technical
Devices (or Practices) As Possible Secondary, or Supportive,
Means That May Serve To Prepare the body-mind For Formal
(and Deep, or Deepening) Meditation (or Formal, and Deep, or
Deepening, Meditative Practice) In The Way Of The Heart.
And, Like All Other Technical Means (or Technical, and
Necessarily, Secondary Practices) In The Way Of The Heart,
These Particular Technical Means Should Always Be Applied
Judiciously, and (Generally) Only Briefly, and In A Truly
Simple (or Uncomplicated) Manner.

 

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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