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

read without parentheticals

 

THE DAWN HORSE TESTAMENT

Chapter 34

And Receive My Spirit-Presence in All Your Parts

The self-existing, self-radiant, and inherently love-blissful divine person, being, and condition, present as the transcendental self-consciousness, and as the all-pervading “bright” divine spiritual presence or spirit-power, and as the divine star, or first apparent form, and also as the human form, of the “bright” and true heart-master of grace or help, is that in which every conditional being, thing, or world is arising. Therefore, that one is present everywhere and in and to every one.

In the body-mind of every being within the cosmic mandala, each form of the living and transcendental divine is specially presented in a unique fashion in each of the most fundamental dimensions of the psycho-physical person.

The special domain of the transcendental, inherently spiritual, and divine self is the right side of the heart.

The special domain of the universally manifested divine spirit-power is the middle station of the heart, and the circle of the body-mind, and the arrow within the circle.

And my special domain is the left side of the heart, and also the apparently objective divine star itself, and even the entire and grace – “bright” body-mind of my devotee.

Because of this unique association between the great aspects of the divine person and the three primary domains in the body-mind, the mahamantra may be engaged with the breath-cycle in a manner that relates to the three bodily apparent domains.

This practice is demonstrated via a pattern that repeats itself, spontaneously or intentionally, in cycles of six parts each: thus, with “Om”, inhale the spirit-current in the general heart-region, and feel the spirit-current expand the heart full, and feel the spirit-current ascend from the heart-region to the top of the head. Then, with “Ma”, exhale the spirit-energy into the circle, feeling it move from the top of the head, down the frontal line, through the bodily base, and then up the spinal line to the ajna door. Then, with “Da”, inhale the spirit-current upwards at the ajna door. And the following exhalation should be done with “Om”, feeling the gracefully revealed spirit-current expand in the total heart-region and rise to the top of the head. Then inhale with “Ma”, from the top of the head, down the frontal line, through the bodily base, and up the spinal line to the ajna door. Then exhale with “Da” at the ajna door.

This cycle (or variations of it – see parenthetical version) may be repeated a number of times, always feeling me with each part of the mahamantra, until the spirit-current and attention collect steadily at the ajna door, at which time the mahamantra may simply be engaged at the ajna door.

This combination of the practice of spirit-conductivity and the engagement of the mahamantra should be done to serve the transcendence of bodily awareness at the ajna door. Therefore, if this appears attractive or necessary to you in the course of ascending mahamantra practice in the Way of The Heart, do it freely, and at random, but also only for as long as necessary to collect and steady the spirit-current and attention at the ajna door. Therefore, practice spirit-conductivity always primarily as a devotional or heart-feeling self-sacrifice, rather than as an activity that reinforces bodily awareness and the sense of separate self.

The tendency of the embodied personality is to contract upon itself. The mahamantra practice, and, indeed, the exercise of even any by me given form of practice of the Way of The Heart, is to be done for the sake of self-transcendence in god. Therefore, practice mahamantra meditation, or even any other by me given form of practice of the Way of The Heart, as a gesture of self-release, by feeling-contemplating my bodily form, my spiritual presence, and my very state. In this manner, relinquish the hold on the body. Relinquish all identification with its conditions and states. Relinquish the search for bodily and psychic or mental self-fulfillment in the field of conditional relations, whether gross or subtle, low or high, external or internal. Realize the condition of divine communion by grace-given means, and thus gradually and effectively let go and be released of all conditions, until the final degree of outshining, or “bright” divine translation.

 

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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