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

 

THE DAWN HORSE TESTAMENT (1991)

Chapter 31

And cultivate my great company ceremoniously

Simple arousal from the dreaming state to the waking state of the body-mind immediately 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 directly awakens you from identification with the problems and illusions you seem to suffer or seek in the waking state. Likewise, in the way of the heart, meditation directly awakens you from identification with 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 is 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 is the principal progressively effective means whereby conceptual philosophy and limited insight become spiritual, transcendental, and divine realization.

Meditation in the way of the heart is 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 escape, nor is it realized by an effort toward union, or re-union. Rather, it is realized by grace-given and direct 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 given to those who surrender, forget, and transcend themselves by feeling-contemplating my bodily form, my spiritual presence, and my very state.

In the way of the heart, meditation is a gift, not a technique, and even all the technical forms 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 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 my bodily form, my spiritual presence, and my very state, and to forget self-contraction.

Therefore, in the way of the heart, every gift, calling, and discipline is to be embraced, but every practice is simply a means for feeling my bodily form, my spiritual presence, and my very state.

And meditation is the principal gift i give to my listening devotee, my hearing devotee, and my seeing devotee, until my fully mature devotee realizes the inherently perfect and self-“bright” state that i am .

For those who would yet understand themselves, or for those who will not settle for less than freedom and happiness, or for those who would enjoy the ultimate intuition of their own native and divine ignorance, or for those who have recovered the unique and comprehensively effective ability to 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 everlasting and identical to happiness itself. Be truly aroused from the waking state. Indeed, be thus aroused daily, and then perfectly. Let your free and transcendental self be soon aroused by means of true and deepest meditation on, in, and as the only one who is .

From the beginning of formally acknowledged practice of the way of the heart, both rudimentary pondering of my great questions and right practice of sat-guru-naama japa should be formally engaged by all student-beginners. Until either the devotional way of insight or the devotional way of faith is firmly chosen, all these approaches should be engaged experimentally.

Either formal pondering or formal sat-guru-naama japa or “simplest” feeling-contemplation 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, and, as a general rule, the second should occur in the evening.

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, and as feeling-contemplation of me via representations of my “living murti”, should 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 be consistently 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 increase the length of the periods of daily sitting in formal meditative exercise.

The basically prepared student-beginner, and the mature student-beginner, and every beginning “lay congregationist” must 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 occupy a full one and one-half hours each morning and a full hour each evening. 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 must already sit in formal meditation for a full one and one-half hours each morning and for one hour 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, the student-beginner must have already chosen either the listening beginners form of the devotional way of insight or the listening beginners form of the devotional way of faith. And the student-beginner must already 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.

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 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 two formal daily occasions of either pondering or sat-guru-naama japa. However, from the beginning 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 maximized , both in their duration and in their frequency, according to the instructions given 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 maximize both the duration and the frequency of the occasions of daily formal meditation, according to the instructions given 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, for one and one-half hours each morning, and one hour each evening.

During occasions of formal retreat, and, otherwise, on days when work 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 should be increased to three times per day, by adding a sitting in the mid-morning or later morning, and/or a sitting in the mid-afternoon or later afternoon, and so on. Whenever possible, these extra sittings should occupy one hour each. On formal retreat days, such extra sittings should, as a consistent rule, occupy at least one hour, or more, each-unless the individual practitioner is 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 maximize the length of the regular period of early morning meditation and of the regular period of evening meditation – unless the individual practitioner is 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 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, two and one-half to four hours of formal meditation on an average day is most often 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 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, the feeling-contemplation of my bodily form, my spiritual presence, and my very state, and either the listening devotees rudimentary pondering, or the listening devotees sat-guru-naama japa, or the hearing devotees self-enquiry, or the hearing devotees sat-guru-naama japa, 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” should be practiced both formally and at random, and such that it 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 even awareness of the streams of bodily desires, emotional reactions, and mental events.

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 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 of meditation, both the tendency to become distracted and the tendency toward sleep must be transcended, and this by intentionally keeping attention on my bodily form, and on my spiritual presence, and on my very state, and until attention is most profoundly absorbed in the ecstatic feeling-contemplation of me, and until attention itself is transcended in me.

Optimally, formal meditation should 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 devotional singing.

My spirit-power is, by grace, entered, established, and magnified in any place where my seeing devotees constantly invoke my mere and blessing presence. Therefore, as my spiritually awakened devotee, or as my hearing devotee, or even as my listening devotee, you will do best to meditate in the same place each day, and even all practitioners of the way of the heart will also do well to collectively perform the daily sat-guru pujas in the same place each day. Likewise, all practitioners of the way of the heart will do well to meditate in any of the places in which numbers of other 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 agency.

Whenever possible, the place chosen for meditation should be enclosed. Likewise, that place should be securely protected from all intrusion by the common, or daily, world. And that place should be kept cool, and always fresh with circulating air, and with minimal general light, but only with a gentle light focused on the murti of my bodily form. Thus, apart from the gentle light focused on my murti, the place of meditation should, optimally, be kept free of any and all intrusive illumination by lights, flames, or sun.

Feel me there.

If physically possible, always practice this feeling-contemplation 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, with the tongue pressed lightly to the roof of the mouth.

In due course, close the eyes, and allow the eyes to turn up and back.

In order to avoid disturbance or distraction by environmental noises, and also 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 until body, breath, emotion, the frontal or vital energies, the nervous system, and the brain are in a relaxed state and, in the case of seeing devotees, in a state of right spiritual conductivity and spiritual fullness. The original practices of the way of the heart are intended to establish a firm basis for the fully spiritual disposition, capability, and capacity in daily life and meditation. And the practitioner of any form of the way of the heart is prepared for any particular occasion of formal meditation only to the degree that he or she has prepared for that occasion of formal meditation 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, certain technical means may also be engaged immediately before or in the early period of the time of meditation, 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, there are four other possible technical means that i recommend for possible application immediately before any period of formal meditation, or otherwise in the early minutes of any period of formal meditation. These four simple technical means include the use of polarity screens, hatha yoga asanas, pranayama, and the hamsadanda.

It may be useful to lie down on polarity screens, and this for perhaps ten or fifteen minutes previous to the occasion of formal meditation. 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 for perhaps ten or fifteen minutes immediately previous to the occasion of formal meditation, 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 in the form of simple alternate-nostril breathing for five or ten minutes immediately previous to the occasion of formal meditation. 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. This traditional yogic practice may be done during the earlier period of any formal occasion of meditation. 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. This will have the natural effect of “closing” the nostril on the “open” side, and of “opening” the nostril on the “closed” side. Therefore, the hamsadanda should, in the manner i have described, be alternated from side to side, until both nostrils are breathing freely and equally, and the body and the breath are relaxed.

The four simple technical means i have just described are generally applicable and generally appropriate technical devices that may be used by any or all of my devotees who are physically capable of rightly using them. And i especially recommend the application of these four simple technical devices as possible secondary, or supportive, means that may serve to prepare the body-mind for formal meditation in the way of the heart. And, like all other technical means in the way of the heart, these particular technical means should always be applied judiciously, and only briefly, and in a truly simple 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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