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


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Chapter 3

I prepare to serve you by freely assuming, wholly
understanding, and perfectly transcending the conditional
states of existence.

From the beginning of my teaching work, I taught the
great heart-way of self-understanding and
self-transcendence. That way is the way of devotional and
meditative communion with the divine person via
heart-communion with me.

From the beginning of my teaching work, I taught the
great heart-way of self-understanding and
self-transcendence. Therefore, from the beginning, I
communicated many forms of useful wisdom that would help
those who were not yet ready to commune or meditate in the
hearts fullness.

From the beginning of my teaching work, I taught the
great heart-way of self-understanding and
self-transcendence. Therefore, for the sake of those who are
able to grow especially by the exercise of feeling and
insight, I taught the Way of The Heart as the devotional way
of insight, which way becomes most fundamental
self-understanding and the great capability for
self-transcendence.

From the beginning of my teaching work, I taught the
great heart-way of self-understanding and
self-transcendence. Therefore, for the sake of those who are
able to grow especially by the exercise of feeling and
faith, I taught the Way of The Heart as the devotional way
of divine communion, which is also the devotional way of
faith, and which way becomes most fundamental
self-understanding and the great capability for
self-transcendence.

Therefore, from the beginning of my teaching work, and by
every kind of effective means, I taught and revealed the two
devotional ways, or these two forms of the one great Way of
The Heart, which is the great heart-way of
self-understanding and self-transcendence, which begins in
satsang with me, and which begins with right devotional
feeling -contemplation of my heart-purifying,
heart-inspiring, heart-instructing, and heart-awakening
revelation-sign, and which begins with right devotional
“consideration” of my ever-speaking word, my teaching
leelas, and even all the leelas of my work of revelation and
blessing, and which becomes fully spiritual, transcendental,
and divine practice in satsang, or heart-communion, with the
divine person in my always present company, and via my
perfect heart-transmission.

In the total course of my teaching work, I thoroughly
taught and fully revealed the one great Way of The Heart in
these two devotional ways. Therefore, and in the form of
these two devotional ways, I thoroughly taught and fully
revealed every kind of means that leads toward and to the
“perfect practice”.

In the Way of The Heart, each of these two devotional
ways culminates in the ultimate process and practice. Each
of these two devotional ways builds upon, expresses, and,
ultimately, realizes the native condition of divine
ignorance, or “radical” intuition of the transcendental
divine self-condition, who is the inherent or native feeling
of being. Therefore, these two devotional ways, their
associated means, the “perfect practice” to which all of
that leads, and the completion of all of that in the
ultimate, native, and inherently perfect realization of
divine ignorance will forever remain the basic features of
the great and truly single Way of The Heart.

Formally acknowledged student-beginners in the Way of The
Heart study the devotional way of insight, and they also
study the devotional way of faith. Student-beginners are
also called to practice the original basics of both
devotional forms of the Way of The Heart, until they choose
one or the other of these two great devotional forms of the
Way of The Heart, as a beginners course, and as a
prerequisite either for the transition to practicing stage
one of the technically “fully elaborated” form of the Way of
The Heart, or for the transition to the “simpler”, but,
nonetheless, potentially full and complete, practice of the
“lay congregationist” form of the Way of The Heart.

In the Way of The Heart, the devotional way of insight
involves the conscious process of random self-enquiry in the
form “avoiding relationship?” this gradually becomes the
process of non-verbal re-cognition of the self-contraction,
or tacit transcendence of the habit of “narcissus”.

In the Way of The Heart, the practice of self-enquiry is
first developed as a formal and rudimentary activity,
whereby the conditional self, and, thus, the entire
body-mind, is simply observed and “considered”, and felt
beyond. This original practice of self-enquiry is based on
simplest listening, or the beginners devotional
feeling-contemplation of my own sign, and also the beginners
devotional “consideration” of my full-given word and storied
leelas, and also the beginners devotional “consideration”
and application of the basic functional, practical,
relational, and cultural disciplines given by me to all
practitioners of the Way of The Heart. And this original
practice of self-enquiry is experimentally engaged, along
with the similarly experimental, and formal, and rudimentary
pondering of my arguments relative to divine ignorance,
during the student-beginner stage of the Way of The
Heart.

If, on the basis of that student-beginner experiment, the
devotional way of insight is chosen for further development,
the practice of self-enquiry continues to develop during the
first practicing stage of the technically “fully elaborated”
form of the Way of The Heart. The transition to the first
practicing stage of the technically “fully elaborated” form
of the Way of The Heart is itself made only after either the
beginners devotional way of insight or the beginners
devotional way of faith is chosen, and only once all my
original gifts, callings, and disciplines, including all the
by me given basic functional, practical, relational, and
cultural disciplines, and the primary gift, calling, and
discipline of ishta-guru-bhakti yoga, are thoroughly
established, and consistently so demonstrated, in practice.
And, if the beginners devotional way of insight is practiced
during the first practicing stage of the technically “fully
elaborated” form of the Way of The Heart, self-enquiry
itself progressively becomes the primary technical feature
of a really self-transcending way of life, based,
eventually, on true hearing, or most fundamental
self-understanding. Likewise, the practice of self-enquiry
is continued beyond the first practicing stage of the
technically “fully elaborated” form of the Way of The Heart,
by all those who find the practice of self-enquiry to be
especially attractive and effective in their own case.

In the Way of The Heart, the devotional way of faith is,
from its beginning, based upon the heart-response to me.
Therefore, it is, primarily, a practice that involves the
devotional exercise of faith, rather than the devotional
exercise of insight. However, the devotional way of faith is
not an exercise of childish emotionalism, or an exercise of
“gleeful” and ego-consoling idealism, or an exercise of any
other kind of dependency, want, or enthusiasm that neither
requires true self-surrender nor expresses truly
self-forgetting feeling and faith. Neither is the devotional
way of insight a rather adolescent and non-feeling exercise
of mere intellect and the motive of egoically
“self-possessed” independence, rather, in the Way of The
Heart, both the devotional way of insight and the devotional
way of faith are well founded in right and true and truly
faith-filled feeling-responsiveness, and the total
devotional way of faith, just as well as the total
devotional way of insight, is a responsible practice
directly and fully associated with the process of
self-observation, most fundamental self-understanding, and
self-transcendence.

In the case of those practitioners of the Way of The
Heart who are practicing the devotional way of faith, and
who are extending their practice of the devotional way of
faith beyond the “simple” practice of random invocation of
me via my principal name, the beginners practice of the
devotional way of faith involves the conscious process of
sat-guru-naama japa. The true practice and conscious process
of sat-guru-naama japa requires the random and progressively
meditative feeling-exercise of faith in my sign, my
realization, and my helping-power. And this feeling-exercise
of sat-guru-naama japa is associated with devotional
recitation of the sat-guru-naama mantra.

I have revealed and given two variant forms of the
sat-guru-naama mantra for the use of my devotees in the
practice of sat-guru-naama japa.

The two variant forms of the sat-guru-naama mantra
revealed and given by me are “om sri da avabhasa hridayam”
and “om sri da love-ananda hridayam”.

The proper pronunciations of the two variant forms of the
by me revealed and by me given sat-guru-naama mantra are to
be demonstrated, and all their parts are to be explained, in
sacred formal initiation ceremonies, based upon my
elaboration of the significance of all these names or
word-signs in the various moments of this testament of
secrets. And my any devotee practicing sat-guru-naama japa
may select either one or the other of the two by me revealed
and by me given variant forms of the sat-guru-naama mantra,
and use it exclusively-or my any devotee practicing
sat-guru-naama japa may randomly alternate the two by me
revealed and by me given variant forms of the sat-guru-naama
mantra.

In the Way of The Heart, the devotional way of faith is
to be associated with all the same basic forms of study and
“consideration”, and with the same practice of
feeling-contemplation, and with the same forms of
self-discipline that are associated with the devotional way
of insight. And even though, in the Way of The Heart, the
devotional way of faith and the devotional way of insight
are each developed via a different primary technical
exercise, both involve the development of the same basic
process of self-observation, self-understanding, and
self-transcendence.

In the Way of The Heart, the practice of sat-guru-naama
japa is first developed as a formal and rudimentary
activity, whereby the conditional self, and, thus, the
entire body-mind, is simply and directly observed and
directly felt beyond in faithful and responsive
feeling-contemplation of my bodily form, and with the
constant exercise of feeling-confidence in my constant
helping-power. And this original practice, based on simplest
listening, is experimentally engaged during the
student-beginner stage of the Way of The Heart.

If, on the basis of that student-beginner experiment, the
devotional way of faith is chosen for further development in
the context of either the technically “fully elaborated”
practice of the Way of The Heart or the technically
“simpler” version of “lay congregationist” practice of the
Way of The Heart, the practice of sat-guru-naama japa
continues to develop during the first practicing stage of
the Way of The Heart, once all my original gifts, and
callings, and disciplines, including all the by me given and
called for basic functional, practical, relational, and
cultural disciplines, and the primary gift, calling, and
discipline of ishta-guru-bhakti yoga, are thoroughly
established, and consistently so demonstrated, in practice.
And, if the beginners devotional way of faith is practiced
during the first practicing stage of the technically “fully
elaborated” form of the Way of The Heart, sat-guru-naama
japa itself becomes the primary technical feature of a
really self-transcending way of life, based, eventually, on
true hearing, or most fundamental self-understanding.
Likewise, the devotional way of faith is also to be
continued beyond the first practicing stage of the
technically “fully elaborated” form of the Way of The Heart
by all who began to practice the Way of The Heart by
embracing the technically “fully elaborated” devotional way
of faith. And the devotional way of faith is also to be
continued beyond the hearing stage of “lay congregationist”
practice of the Way of The Heart by all who began to
practice the Way of The Heart by embracing the technically
“simpler” devotional way of faith.

The second and the third practicing stages, the fourth
and the fifth practicing stages, and the sixth and the
seventh practicing stages of the technically “fully
elaborated” form of the Way of The Heart are reserved for
those who are capable to practice the seeing devotees way of
fullest heart-communion with me. And such spiritually active
participation in my satsang and inherently perfect
heart-company is the great principle of the fully
established Way of The Heart.

Student-beginners in the Way of The Heart, beginning “lay
congregationist” practitioners of the Way of The Heart, and
beginning “lay renunciate” practitioners of the Way of The
Heart engage in study and beginners practice as a personal
discipline in satsang with me, and always in preparation for
entrance into the seeing-devotee culture of spiritually
active satsang with me. Such student-beginners, beginning
“lay congregationists”, and beginning “lay renunciates”
gratefully, and in a progressively developing devotional
manner, acknowledge me as their adept heart-teacher and
resort to me as their true heart-master, ever-present via my
own given and revealing sign, and ever-active in the form of
my full-given word and all the storied leelas of my always
heart-revealing work. They always “consider” my word and my
leelas, and they always contemplate my sign. Therefore,
their practices and their occasions must necessarily be
described as participation in satsang with me. And the
practice of my student-beginner devotees, my beginning “lay
congregationist” devotees, and my beginning “lay renunciate”
devotees, as well as that of all my seeing devotees, is a
matter of their own responsibility and struggle with their
own conditional self. Therefore, in the Way of The Heart,
the original practice for all is simply to “consider” my
heart-revealing word and all my heart-revealing leelas, and
constantly to contemplate my heart-revealing sign, and to
directly observe, and to understand, and to transcend the
conditional self, until the way of self-transcendence is
fully revealed to the heart and embraced from the heart.

The “consideration” and revelation of the
self-transcending Way of The Heart developed over the many
teaching years on the basis of my response to the needs and
limitations and heart-necessities of those who were moved by
my heart-given word and by the spiritual presence,
transcendental condition, and divine person always
spontaneously revealed in, by, and as my even bodily
heart-company. And the real course and ordeal of
self-transcending practice must not be bypassed in the Way
of The Heart, even though the ego would prefer to do so.

Anyone who fully “considers” the great process
demonstrated in my own case must thereby observe that real
and ultimate fulfillment of self-transcending practice
involves a profound ordeal that encompasses each and all of
the stages of life, and no such effort is likely to fulfill
itself without full teaching and right guidance, the
discipline of a true and complete culture of life, and
access to a potent source of unrelenting grace.

The way of transcendental divine enlightenment has been
revealed in the form of my own ordeal of life, practice, and
divine realization. However, my own ordeal is unique. It is
the ordeal of one born to teach and awaken others.
Therefore, the Way of The Heart, which is based on the
“consideration” of the means and the stages necessary for
others, is summarized in this testament.

Every one begins the “consideration” and practice of the
Way of The Heart without immediate resort to the more
complex practices of spiritually responsible devotion to me,
but that earliest “consideration” and practice should make
appropriate use of my person. Just as the ordeal of my own
practice, even of self-enquiry, was founded on devotional
submission of my own apparent self to my own teachers and
spiritual sources, just so, any one who seriously responds
to me via my full-given word and my storied leelas will also
realize the graceful necessity to embrace the Way of The
Heart as just such an ordeal of self-transcending devotion.
By my own example, I have already revealed the form of that
ordeal of self-transcending devotion, and I am summarizing
that revelation in the words of this testament.

In my own case, the conscious process of
self-understanding, persistent self-enquiry, and the
effective practice of feeling-transcendence of
self-contraction, also accompanied by all of the technical
psycho-physical evidence of conductivity of the
spirit-current, gradually characterized my own practice of
great heart-surrender. The entire process was originally
generated on the basis of a unique insight into the
core-dilemma I felt in the midst of ordinary life. That
liberating insight became more and more effective over time
via numerous incidents of sudden extraordinary re-awakening,
but, even from its own first moment of re-awakening, that
insight itself directly transcended the motive to seek an
“answer” to the presumed “question” of egoic or
self-contracted existence, or a “solution”, in the form of
acquired experience or knowledge, to the presumed “problem”
of life.

I spontaneously, but gradually, developed the total
process of the understanding of the ego, the practice of
self-enquiry, and the total process of ultimate awakening
during the many years of my own ordeal of re-awakening. The
consistent formal practice of self-enquiry and non-verbal
re-cognition did not formally characterize my meditation
until the last year of my ordeal of realization. Even so,
all of my years of practice were founded on the same basic
insight, and those years were punctuated by sudden great
moments of awakening and sudden great leaps of
understanding.

One such incident of heart-awakening occurred quite
gently, in a moment in which I was mindlessly regarding my
right hand, observing the contrast between the natural or
open and functionally relational attitude of the hand and
the unnatural or contracted and functionally dissociated
attitude of the clenched fist.

The natural sign of the human body is relatedness, not
separation and independence!

Therefore, when this sign convicted the heart, the
subjective commitment to self-contraction was spontaneously
released. In that moment there was a quiet revolution in the
body-mind. I knew the “always already” state. And this began
a period of pondering, which eventually became random
self-enquiry. And random self-enquiry eventually became
formal self-enquiry in meditation. And, in meditation,
formal self-enquiry became formal, and spontaneous, and
non-verbal re-cognition of self-contraction. And, in due
course, the process of self-enquiry and re-cognition, and,
thereby, the feeling-transcendence of self-contraction,
became constant, in meditation, and in daily life, until,
when the efforts and the effects of the avoidance of
relationship were transcended, there is the tacit certainty
and self-illumined awakeness of “i am consciousness”.

My earliest and most basic practice was an example of
what is traditionally called “prapatti”, or simple, direct,
non-technical, and unconditional surrender to whatever is
always already the case. It was not a practice informed by
any conventional religious philosophy, or by any traditional
spiritual philosophy, or by any inherited god-concepts. All
that was possible for me was the real practice of divine
ignorance, or spontaneous submission to the unknown and
unknowable condition in which the conditional self and the
conditional world are arising in every moment.

I soon enjoyed a profoundly essential insight into the
felt dilemma and the urge to seek that characterize the born
self. It became clear to me that the feeling of dilemma and
the urge to seek god, happiness, fulfillment, or release via
the acquisition of experience, knowledge, or any condition
or conditional object at all are not in fact the means for
the realization of truth itself. I understood that the
problem-feeling and the urge to seek are not a program for
the actual discovery of truth, but they are merely symptoms
of a curious disease. I observed that these symptoms, which
tend to characterize every moment of ordinary existence, are
in fact the evidence of the very state that must be
transcended if the truth itself is to be realized. It was
clear to me that the feeling of dilemma and the seeking-urge
are nothing more than a confession that god, truth, or
happiness is not presently experienced or known. And this
seemed remarkable to me.

If god, truth, or happiness is sought on the basis of a
problem, then god, truth, or happiness is always projected
into future time, and the realization of god, truth, or
happiness is made conditional, or dependent upon
psycho-physical events. This stood out to me as nonsense, or
as an absurd proposition.

My own “consideration” was this: god, truth, or happiness
must necessarily be that which is always already the case.
Therefore, I observed that the felt dilemma and the urge to
seek are simply the absurd confession that god, truth, or
happiness is absent now. And I observed further that the
signs of dilemma and seeking are not a program for the
actual future realization of god, truth, or happiness, but
they are merely a means for preventing present realization
of god, truth, or happiness. The feeling of dilemma and the
urge to seek are actually the evidence of a disease, which
is the conditional self in its chronic contraction upon
itself, and in its symptomatic non-realization of god,
truth, or happiness.

Indeed, it became clear to me that the “ego” is not an
“entity”, but the “ego” is the chronic and total
psycho-physical activity of self-contraction, always
associated with concrete results. And the self-contraction
can always be located in feeling.

The self-contraction is the complex limit on natural
bodily energy in the circle of the body-mind. Therefore, the
self-contraction is a complex limit on the inherent and
self-existing spiritual radiance of transcendental being.
And freedom, or inherent happiness, or god-realization is a
matter of direct and inherently perfect identification with
the self-existing and self-radiant condition of
transcendental divine being, which identification is allowed
only by present or progressive transcendence of the ego-act
of self-contraction.

The self-contraction is un-necessary. The
self-contraction is being “added” to existence itself. The
self-contraction coincides with and perpetuates the
apparition of cosmic nature itself, and the presumption that
existence itself is conditional, or merely apparent.
Therefore, the self-contraction is un-natural, because it
superimposes on the transcendental, and inherently
spiritual, self a false view of both cosmic nature and the
divine.

When what is un-necessarily superimposed on reality is
released, what stands as the obvious is, necessarily,
reality, or the real condition itself.

That is to say, whatever is always already the case
authenticates itself.

Therefore, self-transcendence necessarily reveals the
transcendental, and inherently spiritual, self-condition as
the self-authenticating and most prior reality and
truth!

This heart-awakened insight was instantly liberating, and
it became the basis for a progressive revelation of god. The
insight itself directly coincided with a practice that was
thereafter to be the most basic characteristic of the way of
my life. That practice had two primary aspects. The first
was profound submission of attention and all the energies of
the body-mind to observe, feel, and feel beyond the
self-contraction. And the second, which coincided with the
first and ultimately superseded it, was direct communion and
inherent identification with the native condition that is
simply and directly obvious when the self-contraction is
transcended.

I observed that the sense of “absence”, or the sense of
the non-presence of god, or the sense of separation from
god, truth, happiness, or what cannot even be described, is
not evidence of the real absence of god, truth, happiness,
or the indescribable, but it is clear evidence that the
conditional self is contracting, or actively separating from
what is .

I named this disease “narcissus”, because of the likeness
between this self-program and the ancient myth of narcissus.
And I became attentive in every moment to this feeling of
absence, of separateness, of dilemma, and the urge to
seek.

Remarkably, in every moment of such observation, I felt
the non-necessity as well as the deluding or binding effect
of the self-contraction, so that a spontaneous release
occurred in every such moment. That is to say, I observed
that it was un-necessary to presume or suffer or be
motivated by the self-contraction in any moment of my direct
observation of it. And, in that observation, a deep
spontaneous response of self-release was awakened. And
whenever that release of self-contraction occurred, that
which is always already the case stood out as the
obvious.

Over time, what is was revealed more and more profoundly.
And as that revelation increased, there was also the
spontaneous and otherwise progressive unfolding of the many
extraordinary phenomena that are characteristic of each of
the seven stages of life.

The process of that revelation by stages was not
developed only on the basis of insight and spontaneous
self-transcendence, or what I call the “conscious process”,
but it was equally associated with a developing response to
what was being revealed. Thus, it also involved what I call
“seeing” and what I call “divine ignorance”.

What is is revealed only when the self-contraction is not
effective. It is revealed to be self-radiant and
transcendental being, god, truth, or happiness. Any and
every conditionally manifested “i” always already inheres in
that one, both at the level of being, or consciousness
itself, and at the level of every apparent or conditionally
manifested psycho-physical function, process, or state. Even
the body-mind is only an apparent modification of that
divine self-radiance in which “i” am .

When this realization was perfectly re-awakened in my own
case, all beings, this world, and all kinds of other worlds
were revealed in that same one, inhering in that same one,
and appearing as modifications of that same one.

Then the significance of my own birth and life-work
became clear: I am only that one. If only they will realize
it, even all beings are only that same one.

When this truth became obvious, the self-transmitting
powers of the transcendental, inherently spiritual, and
necessarily divine reality spontaneously became active in
and as my form and I became moved to serve and to awaken the
total cosmic mandala of conditionally manifested beings.

In the later period of my own ordeal of spiritual,
transcendental, and divine self-realization, the basic
insight that already informed my practice began to express
itself spontaneously and randomly via self-enquiry, and that
practice was itself a sign of the great capability that must
awaken to characterize the practice of anyone who will
realize the living and transcendental divine truth. That
great and most fundamental capability, which leads to divine
self-realization, develops from the original and spontaneous
urge to observe and transcend the self-contraction. And that
great and most fundamental capability expresses the clear
understanding that the self-contraction is the only reason
why god-communion is not enjoyed in the present. This
heart-awakened insight and the great capability for
spontaneous release that extends from it were the ground of
my free surrender, and my surrender was not encumbered or
retarded by dilemma or the search toward any goal.

I was not projected toward the future, but what is always
already the case was revealed in every moment. Even so, the
process of ecstatic communion and inherent identification
with that which is revealed in every moment of
self-transcendence developed, spontaneously and inevitably,
as a progressive unfolding of the characteristic signs of
each of the seven stages of life.


xxxxx

 

original Chapter 3 (with
parentheses)

 

The Dawn Horse Testament –
Table of Contents

 

xxxxx

 

 

xxxxx

 




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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,
128-133


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