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 37

In This Swoon Of Love, Your Heart May See My
Bliss-Wounded Face

The “Advanced” Fourth Stage Of Life In The Way Of The
Heart Should Not Begin (If It Is To Begin At All) Until the
frontal personality Is Stabilized (In Feeling-Freedom From
its Natural psycho-physical limitations) and Full Of The (By
Grace Revealed) Spirit-Current. Therefore, As A Prerequisite
For The Transition To Practicing Stage Four Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart
(or, Otherwise, To “Lay Congregationist” Practice Of The Way
Of The Heart In The Context Of The “Advanced” Fourth Stage
Of Life), The frontal Characteristics Of egoity (or
self-Contraction, Shown Via The Various and Chronic
Dramatizations Of Doubt, Boredom, Discomfort,
Life-Suppression, Chaotic Life-Disturbance, Un-Love, Anger,
Sorrow, and Fear) Must Be Stably (or In the Average moment)
Replaced By The Unique Signs Of a human personality
Heart-Infused By My Spirit-Presence (or Spiritual Revelation
Of The Divine Person and Condition). Such Unique Signs
Spiritually Demonstrate The Inherent Characteristics Of
Truly self-Surrendering, self-Forgetting, and
self-Transcending Devotional Feeling-Contemplation Of Me,
and, Also, Such Unique Signs Spiritually Demonstrate The
Inherent Characteristics Of Most Fundamental (and Constantly
Effective) self-Understanding. Therefore, Such Unique Signs
Include The Life-Signs Of human (As Well As Spiritual)
Equanimity and Fullness, and The Heart-Feeling Signs Of
Love, Gratefulness, Praise, Radiation Of Love-Bliss, and
Freedom From The Mood Of Separation (Even In The Context Of
events that Tend To Evoke Anger, Sorrow, and Fear).
Likewise, Even On occasions When The Tendencies Toward
Doubt, Boredom, Discomfort, Life-Suppression, Chaotic
Life-Disturbance, Un-Love, Anger, Sorrow, or Fear arise, the
Spiritually Stabilized individual Will Persist In The
self-Transcending Practice, and Thereby Relinquish The
Disabling, Degenerative, and Potentially Destructive Effects
Of Such Reactivity.

When (In The Course Of The Way Of The Heart) the frontal
personality Is Basically Balanced and Spiritually Full (So
That ordinary human living Is A Matter Of
self-Responsibility and Spiritual Expression, and The Heart
Is Able To Remain Open, or Is Otherwise Able To Be Opened
Rather Readily, In The Middle Station and On The Left Side,
and The Spirit-Current Is Naturally Tending To Turn About At
the bodily base and Rise Up In The Spinal Line, Producing
Spontaneous States Of Ascended Meditation), Intentionally
Ascending Practice Of Your Already (Previously) Established
(By Me Given, and By You Chosen) Form Of The Way Of The
Heart May Be Formally Begun (In The Context Of The
“Advanced” Fourth Stage Of Life, and, Thus, In The Context
Of The Transition Between The Fourth and The Fifth Stages Of
Life). And This Transition Must Occur, Unless Spontaneous,
Native, and Stable Identification With The Witness-Position
Of Consciousness Intervenes (In The Context, and In The
Maturing Developments, Of The Fully Established “Basic”
Fourth Stage Of Life) To Transfer Practice Of The Way Of The
Heart To The Context Of The Sixth Stage Of Life.

In The Way Of The Heart, The Ascending Exercise Should
Not Begin (or Be Formally Acknowledged and Formally
Presumed) Until The Descending Exercise (or Process) Has (By
Grace) Fulfilled Itself In A Basic Spiritual Infusion Of the
ordinary human (or frontal) personality. Likewise, In any
moment When The Practitioner Of The (Formally Acknowledged
and Formally Presumed) Ascending Exercise Of The Way Of The
Heart Is Not Specifically Engaged In The Ascending
Meditation Exercise, Spiritual Conductivity Practice In
daily life Should Generally Be Engaged In The Descending
Manner (Except In moments When The Ascending Attitude Occurs
Spontaneously, or Otherwise Appears Necessary For The Sake
Of True Balance). That Is To Say, Even In The Context Of The
Ascending Yoga, Spiritual Conductivity Practice Is (As A
Natural Necessity) To Continue To Be Engaged At Random In
The Context Of daily living, but (In That Context) The
Emphasis Is (or Remains) Generally On The Opening and
Filling Of the frontal personality (By inhaling The
Spirit-Current In The Frontal Line and exhaling The
Spirit-Current Either In, and Via, The Frontal Line Or Else
Via The Spinal Line, but Without Any Strategic Concentration
Of attention At or Above The Ajna Door). Therefore, It Is
Only In Spontaneous moments Of Ecstatic Exaltation, and In
Random moments Of Corrective Re-Balancing, and (Of Course)
In Intentional periods Of Formal Ascending Meditation That
Ascending Spirit-Conductivity Practice (or Primary
inhalation and Even exhalation Of The Spirit-Current Via The
Spinal Line) Is Appropriate.

In The Way Of The Heart, There Also Continues To Be A
Possible Use For Mala Japa In The Context Of Ascending
Meditation. As A Preliminary To Deeper (Ascending)
Meditation, Mahamantra Meditation (or, In The Case Of The
“Lay Congregationist”, Either Invocation Of Me Via The
Sat-Guru-Naama Mantra Or Invocation Of Me Via My Principal
Name, “Da”) May Be Begun With a period Of Mala Japa. In The
Right Practice Of Mala Japa In The Way Of The Heart, The
Complete Mahamantra (or, In The Case Of The “Lay
Congregationist”, Either The Complete Sat-Guru-Naama Mantra
Or My Principal Name, “Da”) Should Be Engaged With Each
Bead. Mala Japa In Formal Ascending Meditation Also Involves
Mahamantra Invocation Of Me (or, In The Case Of The “Lay
Congregationist”, Invocation Of Me Via Either The
Sat-Guru-Naama Mantra Or My Principal Name, “Da”) At The
Ajna Door, With or Without Intentional Association With the
breath-Cycle, but In The Context Of The Full Circle, and In
The Ascending Manner, Rather Than In The Frontal or
Descending Line Alone. Such Mala Japa Can Serve As A Direct
Technical Means For Relaxing and Releasing The Agitated
Movements Of body, emotion, mind, and attention (As
Preparation For Deep Meditation At The Ajna Door, Without
The Mala), and, Therefore, In The Context Of The Devotional
Way Of Faith, Such Mala Japa Should Be Appropriately
Practiced By Seeing Devotees In The “Advanced” Fourth Stage
Of Life and The Fifth Stage Of Life In The Way Of The Heart.
(And Even In The Sixth Stage Of Life In The Way Of The
Heart, Mala Japa May Be Performed, In The Context Of The
Devotional Way Of Faith, As Simple, Heart-Felt Invocation,
Submission, and Reception At The Heart, Generally With
Intentional Concentration Of attention At The Ajna Door, and
While Abiding In The Witness-Position Of Consciousness.)

The Effective Practice (and Process) Of Ascending
Meditation (and Otherwise Ascending Practice) In The Context
Of The “Advanced” Fourth Stage Of Life In The Way Of The
Heart Involves Continuous Heart-Release Of body, emotion,
mind, and attention Into My Inherently Attractive Spiritual
Presence (and, Thus and Thereby, Into The Carrying Power Of
The Spirit-Current, or Love-Bliss-Presence, Of The Divine
Person), and Gradual Relaxation Of All Effort, Stress, and
attention In The Frontal and Spinal Lines, and Progressive
Transcendence (or Even Dissolution) Of The Knots or
Obstructions In (Especially) The Spinal Line, Even Until The
Spirit-Current and Feeling-attention Are (By Right Practice)
Stabilized At The Ajna Door. In That Process, A Number Of
Significant phenomenal Signs May Appear, but (If The Process
Continues) The Eventually Necessary Upward Transitional Sign
Is The Stabilization Of The Spirit-Current and attention At
The Ajna Door.

Among The Significant (and Most Basic and Typical)
experiential Signs (or experiences Of The Effects Of My
Spiritual, and Always Blessing, Presence) That May Appear
(Even, Possibly, At Any Developmental Stage Of Practice In
The Way Of The Heart) Are A Spontaneous Quieting Of the
conceptual activity of the mind and, Also, The Spontaneous
Happening Of kriyas (or pleasurable bodily pulsings and
tremblings, or pleasurable, and sometimes visibly dramatic,
bodily shakings, spasms, or convulsions, that Work
Spontaneously To Purify body, emotion, mind, and attention,
and that Occur When Either The Descending Or The Ascending
Spirit-Current Meets and Penetrates or Breaks The Blocks In
Either The Frontal Line Or The Spinal Line, or In Both).
Other Possible Spontaneous experiential Signs (That May
Occur, Progressively, As self-Surrendering, self-Forgetting,
and self-Transcending Feeling-Contemplation Of My Spiritual,
and Always Blessing, Presence Deepens, Progressively)
Include mudras (or many and various, and often dancelike,
Yogic hand poses), asanas (or many and various Yogic bodily
poses), pranayama (or automatic slow or rapid Yogic
breathing-Conductivity), dancing, jumping, bodily hotness,
sweating, bodily coldness, dryness of mouth, snarling and
other exotic and even animal-like facial expressions,
laughter, weeping, singing, moaning, growling (and other
Spontaneous vocal noises), and of course all kinds of bodily
and emotional and mental blisses (or states of Yogic
“intoxication”), even in the form of blissful yawning and/or
blissfully deep drowsiness (that may become a kind of Yogic
“dream state”, and even a Yogic “sleep”, but without any
loss Of blissful Awareness). And Other Possible Spontaneous
experiential Signs That May Occur Include any number of
subtle sensations (such as visions Of The Spirit-Current As
light within the body, visions of the interior of the
physical body, visions of energy centers in the body,
visions of symbolic patterns, visions of fields, spots,
spheres, or holes of various colors, visions of blackness,
density, fire, water, smoke, and the sky, auditions of the
heartbeat and respiration, auditions of subtle internal
sounds, such as explosions, a sound like a gunshot, snapping
noises, pulsing or clicking sounds, ringing sounds, thumping
and thundering sounds, perceptions of a variety of subtle
internal smells, in a range from excrement to flowers, and
perception of a variety of subtle internal tastes,
culminating in an ambrosial sweetness, as if nectar were
dripping out of the brain), and Also every Possible kind of
even vivid Yogic “dream”, psychic vision, sudden insight, or
Spiritual Apparition. Likewise, Many remarkable psychic (and
even physical) Signs (or experiences) May (In Some Cases,
and In Due Course) Occur, including psychokinesis (or the
ability to move and even change physical objects from a
distance, via the mental projection of energy), the ability
to receive and transmit thoughts and energies from a
distance (via mental reception and projection), bodily
levitation, bodily bilocation (so that You may perceive Your
Own bodily double, or Your bodily person may be perceived by
others in a location that is other than the one in which You
perceive Your Own bodily person), “out-of-body” experiences
(or astral travel), premonitory dreaming (or futuristic
reveries), and various forms of extrasensory perception,
such as clairaudience, clairvoyance (including the ability
to observe the local physical environment, or any physical
environment at all, in all directions at once, rather than
simply forward from the eyes, by simply rotating the
eyeballs and the visual attention upwards), and general
clairsentience. The List Cannot Be Exhausted, and, Apart
From Certain Basic and Typical experiences (such as
Spontaneous kriyas, Spontaneous psycho-physical blisses,
and, Most Importantly, The Spontaneous Quieting Of the
conceptual activity of the mind), The Display Is Unique To
each individual.

In Any Case, In The Way Of The Heart, these phenomena Are
Not Important in and of themselves. They Are Only
Indications That The Spirit-Current Is Breaking
Obstructions, Releasing energy-Binding (and Spirit-Binding)
Patterns and Knots, and Generally Purifying, Rightly
Polarizing, energizing, and Spiritualizing The Frontal Line
and The Spinal Line. What Is Significant (In The Way Of The
Heart) Is The Greater Effect (or Effective Purpose) Of All
Of This. That Greater Effect (or Effective Purpose) Is
Always The Initiation Of The Next (Naturally Possible) Stage
Of The Spiritual Process Of The Way Of The Heart. And,
Unless The Great Event Of (True and Stable) Native
Identification With The Witness-Position Of Consciousness
Intervenes, The Stage Of The Spiritual Process Of The Way Of
The Heart That Would Naturally Follow The Practice Of The
Way Of The Heart In The Context Of The “Advanced” Fourth
Stage Of Life Commences When Feeling-attention and The (By
Grace Revealed) Spirit-Current Are Steady At The Ajna Door
(So That The Spiritual Process Of The Way Of The Heart Can,
By Grace, Go On To and Through The conditional or phenomenal
Structures That Are Above and Beyond gross and subtle
body-Consciousness).

 

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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