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 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 until the frontal personality is stabilized and full of the 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, the frontal characteristics of egoity must be stably replaced by the unique signs of a human personality heart-infused by my spirit-presence. 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 self-understanding. Therefore, such unique signs include the life-signs of human equanimity and fullness, and the heart-feeling signs of love, gratefulness, praise, radiation of love-bliss, and freedom from the mood of separation. 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 the frontal personality is basically balanced and spiritually full, intentionally ascending practice of your already established form of the Way of The Heart may be formally begun. And this transition must occur, unless spontaneous, native, and stable identification with the witness-position of consciousness intervenes 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 until the descending exercise has fulfilled itself in a basic spiritual infusion of the ordinary human personality. Likewise, in any moment when the practitioner of the 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. That is to say, even in the context of the ascending yoga, spiritual conductivity practice is to continue to be engaged at random in the context of daily living, but the emphasis is generally on the opening and filling of the frontal personality. Therefore, it is only in spontaneous moments of ecstatic exaltation, and in random moments of corrective re-balancing, and in intentional periods of formal ascending meditation that ascending spirit-conductivity practice 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 meditation, mahamantra meditation 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 should be engaged with each bead. Mala japa in formal ascending meditation also involves mahamantra invocation of me 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, 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.

The effective practice of ascending meditation 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 gradual relaxation of all effort, stress, and attention in the frontal and spinal lines, and progressive transcendence of the knots or obstructions in the spinal line, even until the spirit-current and feeling-attention are stabilized at the ajna door. In that process, a number of significant phenomenal signs may appear, but the eventually necessary upward transitional sign is the stabilization of the spirit-current and attention at the ajna door.

Among the significant experiential signs that may appear are a spontaneous quieting of the conceptual activity of the mind and, also, the spontaneous happening of kriyas. Other possible spontaneous experiential signs include mudras, asanas, pranayama, 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 of course all kinds of bodily and emotional and mental blisses, even in the form of blissful yawning and/or blissfully deep drowsiness. And other possible spontaneous experiential signs that may occur include any number of subtle sensations, and also every possible kind of even vivid yogic “dream”, psychic vision, sudden insight, or spiritual apparition. Likewise, many remarkable psychic signs may occur, including psychokinesis, the ability to receive and transmit thoughts and energies from a distance, bodily levitation, bodily bilocation, “out-of-body” experiences, premonitory dreaming, and various forms of extrasensory perception, such as clairaudience, clairvoyance, and general clairsentience. The list cannot be exhausted, and, apart from certain basic and typical experiences, 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 patterns and knots, and generally purifying, rightly polarizing, energizing, and spiritualizing the frontal line and the spinal line. What is significant is the greater effect of all of this. That greater effect is always the initiation of the next stage of the spiritual process of the Way of The Heart. And, unless the great event of 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 spirit-current are steady at the ajna door.


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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