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

THE DAWN HORSE TESTAMENT (1991)

Chapter 43

Then The Perfect Truth Of Who I Am Will Become
Obvious

Among the beings On Earth, human beings Are Unique, or At
Least Significantly Advanced In The Development Of
psycho-physical functions that Are Only Latent or Less
Developed In the case of the lesser world of lower
organisms, plants, trees, insects, fishes, birds, mammals,
and the rest. Among The Apparent Differences Between Man and
lesser beings Is The Greatly Developed Capability and
Capacity For mentally Reflective and conceptually Abstracted
knowledge (and Consequent inventiveness) That Is Evident In
the human case.

Even So, It Is Not conceptual or Abstract thinking that
Is The Unique Characteristic or Capability Of Man. Neither
Is toolmaking (or inventiveness and technology), which is a
secondary product of Abstract or conceptual thinking, The
Unique Characteristic or Capability Of Man. Abstract thought
and technology are themselves only servants Of The Unique
Capability Of Man. They are Signs, or Secondary Evidence, Of
The Unique Characteristic Of Man.

The Unique Characteristic Of Man Is The Capability For
self-Understanding. The Unique Capability Of Man Is The
Characteristic Process Of self-Transcendence. The Unique
Characteristic and Capability Of Man Is The Progressive
Evolution (or The Seven-Stage Developmental Process) Of The
(Ultimately, Inherent, and Inherently Perfect) Realization
Of Consciousness Itself, or The Realization Of Divinely
Enlightened (or Self-Radiant and Self-Existing)
Consciousness Through The Progressive (and, Ultimately,
Inherent, and Inherently Perfect) Transcendence, and, At
Last, The Outshining, Of the body-mind (and Of The Totality
Of conditional Existence).

The Unique Achievement Of Man (or Of The Divine Person,
Who Appears As Man) Is The Fulfillment and The Transcendence
Of The Seven Stages Of Life. Abstract thinking (In The Form
Of Profound “Consideration”) and technology (In The Form Of
Right Practice) Are Useful Instruments For Directing This
Evolutionary and self-Transcending Conscious Process, but
conceptual thinking and technological inventiveness Tend To
Become Exalted, or Valued As Ends In themselves, So That
they Become The Chronic, Compulsive, and Obsessive
Preoccupations Of Man, When egoity, or self-Fulfillment,
Rather Than self-Transcendence, Becomes The Motivator Of
Man.

The lesser beings function Largely From The Base Of What
Is Commonly Called “The Unconscious”. That Is To Say,
Compared To Man, they Apparently Operate With Much Less Of
(or, At Least In some cases, Even Without Much Of) What Are
Commonly Called The “Conscious” and “Subconscious”
Structures Of mind. Human beings Are Actively Bringing The
Unconscious (In Its Totality, Including, Potentially, Its
Superconscious Heights and, Ultimately, Its Inherent, and
Inherently Most Perfectly Deep, Perfection) Into a More and
More Clearly Conscious state of mind (and Of Conscious
Realization, Even Prior To mind).

The Unconscious (As mind) Is the Fundamental functional
mind, or the functional Source-mind. It Is Constantly Active
and Effective, but (Perhaps Because its contents are Not
objectified in a conventionally Familiar and conventionally
Usable mental form) it Is Not (In The General Case)
Immediately or Directly known or Acknowledged By the
Conscious mind. Therefore, Between the Unconscious mind and
the Conscious mind Is a Transitional mind, the Subconscious
(or dreaming and dreamlike) mind. The Subconscious mind Is
Immediately Below, or Behind, or (In Superconscious states,
Developed or Revealed Via The Subconscious mind or Process)
Even (Spatially) Above the Conscious mind, and it Is (or May
Be), To A Degree, Directly (or Consciously) known,
Acknowledged, and Used (or Expressed) By the Conscious mind.
Therefore, the Subconscious mind Is A Communications Bridge
Between the Unconscious mind and the Conscious mind (and
Between the Conscious mind and the Unconscious mind).

Human beings Are Bringing The Unconscious To
Consciousness Through Evolutionary Stages That Make
Transitional Use Of The Subconscious Mechanisms. The
Spiritual, Transcendental, and Divine Process May Be
Understood As A Sequence Of (Possible) Stages Of Growth
Culminating In (Inherent, Inherently Perfect, and
Necessarily Divine) Consciousness Of (and Inherently
Perfect, or Inherently Free, Responsibility For) All Of
Reality (So That The Hidden Secrets Of mind Are Conscious,
Even In mind, and The Transcendental, Inherently Spiritual,
and Divine Source, or Inherently Perfect Subject, or
Perfectly Subjective Self, or Limitless Prior Condition, Of
mind, Even Of The Unconscious conditional Source-mind, Is
Realized To Be Consciousness Itself).

In General, humanity At Large Is Struggling In The
Earlier Stages Of This Process (In The Context Of The First
Three Stages Of Life). Even So, much (conditional) knowledge
Has Been Brought To Consciousness, but that (conditional)
knowledge Is Only Partial and, As A Result, what human
beings now Regard As common or reliable (conditional)
knowledge Is Only The Beginning Of (conditional) knowledge,
and what is conditionally known Has The Force (or
Significance) Of A Problem (or A Yet Unresolved Urge To
know).

Among The Most Significant Forms Of such human knowledge
Is the knowledge of death. The lesser beings experience
fear, self-protectiveness, survival instincts, adaptation
urges, sickness, and death, but their Involvement With all
of that Is At The Level Of Urges Coming From The
Unconscious. The lesser beings Are Not (At The Level Of the
Conscious mind) Very self-Aware Of death, its Structure or
Purpose, or Even its Inevitability. Human beings, However,
Are, Even Characteristically, Acutely Aware Of death As An
Inevitable and Apparently Terminal personal Event. This
Awareness Is Unique (conditional) knowledge, but It Is Also
Only Partial (conditional) knowledge. It Is A Sign That
human beings (Not Otherwise More Fully Awake) Are Yet
functioning On The Base Of The Unconscious Relative To The
Larger Context, Real Process, and Ultimate Purpose Of death,
and Of life itself. Thus, For human beings At The Lesser (or
Commonly Characteristic) Level Of human Evolution, death Is
A Problem, A Threat, A Dilemma, or A Question In the
mind.

Since human beings function Rather Uniquely At The Level
Of Subconscious and Conscious mind (and Since Evolution
Itself, Epitomized On Earth By human beings, Is, In Its
Fullest Development, Primarily A Process In mind, Moving
Toward The Revelation Of Self-Existing and Self-Radiant
Consciousness Itself, and Only Preliminarily, and Otherwise
Secondarily, A Process Of gross form and gross adaptation),
human beings Naturally Feel Threatened By death As An Always
Present or Abstract Possibility and Concern Of mind (Just
As, In General, human beings Characteristically experience
sex As An Always Present or Abstract Possibility and Concern
Of mind, Whereas lesser beings Are Generally Associated With
sex Via instinctive and Unconsciously Generated cyclic
patterns). Therefore, human beings Are (In General) Also
Constantly Moved To Achieve sexual pleasure (With or Without
An Intention To reproduce), and they Are Otherwise (In
General) Constantly Moved To Confront and Answer or Solve
(Through Effective psycho-physical Efforts) The Abstract and
Really Threatening Problem Of death.

In Contrast To most human beings, lesser beings (From
which, or Relative To which, human beings Are, By A Process
That Functions At All Levels, and Not Merely At The gross
material Level, Of The psycho-physical Cosmos, Evolved and
Evolving) Are Generally Moved Only instinctively, To
reproduce themselves Excessively (That Is To Say, Frequently
and/or in Superfluous numbers, So That a Sufficient number
Will Survive all Natural threats and reproduce the species
again). Also, lesser beings Are instinctively Moved To kill
for food, territory, or breeding mates (who, Like food and
territory, Basically Represent The instinctive Right To
reproduce), and they Are Otherwise instinctively Moved To
Defend (or Even Simply To Agitate) themselves Only In The
Instants Of Direct Confrontation With a Really (and bodily)
Threatening physical opponent (Whereas human beings, In
their Comparatively More Evolved, or mentalized, personal
and social state, Are, Because Of mental Anxiety, Sometimes
Moved To kill Even their own Kind at war, and Otherwise To
Be Aggressive and Defensive and Agitated Even In
circumstances that Are Not Directly, or Really and bodily,
Threatening). Therefore, human beings (and Mankind As A
Whole) Must Evolve Further Than all lesser beings (Even By
The Evolution Of mind), So That they May Transcend All The
mental, emotional, and physical Exaggerations Of their
sub-human Inheritance Of instinct (Particularly As Those
Exaggerations Are Demonstrated Via egoic and Loveless and
Destructive Motives Associated With sex, and food, and
territory, and Aggression).

It Is Also Notable That, As Mankind Develops Its
Abstracted Involvement With (Especially) sex and death To
The Degree That most human individuals Tend To live to and
beyond the Natural reproductive age, human populations Tend
To Become Overlarge, So That The Quality Of ordinary human
experience and The Possibility Of Growth Into and Through
The Advanced and The Ultimate Stages Of Life Become Either
Threatened Or Really Diminished. This Indicates That, As
human populations Acquire The Capability For longevity, they
Must Control human reproduction, and they Must Also Become
Informed and Guided By The Wisdom-Culture Of Superior (or,
Really, Divine) Understanding and Purpose, or Else human
beings Will Tend, In The Likeness Of lesser beings, To
Continue To reproduce Excessively and To Remain Devoted, In
The instinctive or Unconscious Manner, To self-Survival
(Rather Than To self-Transcendence) and To Effort and
Seeking Merely For The Sake Of The Survival Of the organism
itself (Rather Than To Submission Of the body-mind To The
Great Reality, and To The Purpose Of
self-Transcendence).

When human populations Achieve The Capability For
individual longevity, they Must Control or Transcend The
instinctual reproductive Strategies Of Excess, For Those
Strategies Work (or Produce An Ecologically Balanced Result)
Only If The Rate Of early-life deaths Is Relatively Large.
Likewise, As human beings Acquire longer life spans, they
Must Realize The Superior (or self-Transcending) Purpose Of
conditional Existence, and they Must Be Moved (and Also
Grow) To Demonstrate That Purpose In The Context Of The
Advanced and The Ultimate Stages Of Life, or Else
conditional Existence Will Be Devoted To sub-human and egoic
Survival games and The petty territorial (or political and
social) Conquests That Come From The Increase Of experience
and knowledge and power In The lower human Context Of The
First Three Stages Of Life (Untouched By The Great Purpose,
and Untouched By The Culture, The Balancing Effect, and The
Evolutionary Process Of Awakening Associated With
self-Transcendence In The Context Of The Advanced and The
Ultimate Stages Of Life).

Therefore, As human groups increase in size because of
the longevity of individuals, death itself Must Be Really
Understood and Transcended, In Consciousness, and
(Progressively) In The Context Of The Advanced and The
Ultimate Stages Of Life. Likewise, merely reproductive
sexuality Must Be Controlled (or Economized) By various
Intelligent techniques, and sexuality itself Must Be
(Progressively) Converted (and Positively Changed) By
energy-Conserving, and Rejuvenative, and (Eventually)
Spiritually Active and Spiritually Effective Sexual
Practice.

For human beings, death Is A Proposition and A Puzzle
That Must Be Understood and Transcended (By Correct and
Revealing Information, or Fullest Education, and By The Real
Process Of self-Transcendence). There Is No Peace For human
beings Until This Matter Is Resolved.

Of Course This Matter Of death Is A Perennial Subject Of
Conjecture and Research, but The Resolution Of The Question
Requires Even More Than Information. As Is The Case With All
Evolutionary Matters, This Question Can Be Resolved Only By
Tapping What Is Always Presently In The Unconscious and
Bringing It Into Consciousness. That Is To Say, The
Overcoming Of The Apparent Problem and Motivating Stress
Associated With death Requires The Evolutionary (and Thus
Truly human, and Spiritual, and Transcendental, and Divine)
Process Of Positively Changing and Directly Transcending the
limitations of mind (or The egoic Burden Of limited
knowledge and limited experience).

The Unconscious Is Simply The Totality Of What Is Real
but Not Yet Fully Conscious (or Brought To Fully Conscious
Acknowledgement and Realization). Since Mankind Has Gone So
Far As To Become self-Conscious (or mentally and egoically
self-Aware) About death, Mankind Must Be Submitted To A
Process Of Becoming Really (and Not egoically) Conscious Of
What Is Yet Hidden. And This Requires Truly human Growth,
and Growth In The Context Of The Advanced and The Ultimate
Stages Of Life, Via The human, and Spiritual, and
Transcendental, and Divine Process Of Participatory
self-Transcendence. Through Such self-Transcendence (Which
Becomes self-Submission To The Divine Person or Reality),
the (Presumed) knowledge Of The psycho-physical Potential Of
death Progressively Becomes Heart-Realization Of The
self-Sacrificial Wound Of Divine Love-Bliss.

 

Table of Contents

 

 

 

(43.18) Deeper Than the Conscious mind Of Man In The
Third Stage Of Life Is The Inherent Realization Of Eternal
Love, Immortal Love-Bliss, Unqualified Being, Infinite
Power, and Inherent Wisdom. Therefore, As The Spiritual,
Transcendental, and Divine Process Develops (As Necessary)
In The Context Of The Fourth, The Fifth, The Sixth, and The
Seventh Stages Of Life, There Is Progressive Realization Of
The Divine (or Perfectly Subjective, and Inherently
Perfectly Conscious, and Self-Existing, and Self-Radiant)
Self-Condition Of conditional Existence, and, In That
Process, The Problem Of death (or The Wondering About The
Purpose, Process, and Effect Of life and death) Is Overcome
By Real Conscious Realization Of What Is Hidden From the
lesser mechanical and Unconscious point of view.

 

 

 

(43.19) Each Of The Progressive Stages Of Life In The Way
Of The Heart (and, Therefore, Each and All Of The
Progressively Developmental Stages Of Each and Every Form Of
By Me Given Practice Of The Way Of The Heart) Is A Stage In
This Progression From Unconsciousness To Consciousness (and,
Ultimately, To The Realization Of Inherently Perfect
Consciousness) Via Transitional Developments In The
Subconscious or psychic Depth Of Existence. I Have Indicated
What Kinds Of Changes Are (or May Be) Associated With Each
and Every Stage Of Life In The Way Of The Heart, Culminating
In The Seventh Stage Of Life and (Ultimately) Divine
Translation. The Experience Of Utterly Ascended (or Fifth
Stage, and Superconscious) conditional Nirvikalpa Samadhi Is
(or May Appear At) One Such Stage (Although That Stage, or
That Experience, Is Not A Necessary One), and, If Fifth
Stage conditional Nirvikalpa Samadhi Occurs, It Only Makes
Possible (and Necessary) A Further Progress, By Unlocking A
Profound Level Of Hidden Realization From The Unconscious
(Esoteric, Secret, or Unknown) Mass Of Divine Existence.

 

 

 

(43.20) The Manifest Cosmos Of beings and forms Is A Play
Upon The Infinite Light (or Spirit-Energy, or Inherent
Love-Bliss) Of Infinite Consciousness (or Self-Existing and
Self-Radiant Being). This Becomes A Subconscious Certainty
(and Even A Conscious mental Certainty) After The Event Of
Fifth Stage (and Superconscious) conditional Nirvikalpa
Samadhi. And It Cannot Become A Final and Inherent (and
Inherently Perfect) Certainty (At The Level Of Full, or
Inherently Perfectly Conscious, or Divinely Conscious,
Realization) Until After That Event ( and The Inherently
Perfect Transcendence Of Even That Event), or Otherwise
Until (By Means Of An Even Earlier and Direct and
Spontaneous Awakening To The Witness-Position Of
Consciousness) There Is An Even More Direct Transition To
Practice In The Context Of The Sixth Stage Of Life and To
Ultimate Realization In The Context Of The Seventh Stage Of
Life.

 

 

 

(43.21) Therefore, In The Way Of The Heart, Listening,
and Hearing (or Most Fundamental self-Understanding), and
Seeing (Through Spirit-Baptism, or Heart-Baptism) Are The
Way To Inherent (and Inherently Perfect) Certainty. And The
Way (Thus) To Inherent (and Inherently Perfect) Certainty
Begins Even From the time Of First Listening, and It
Progresses (Through Hearing, and Then Seeing) To The Perfect
Itself. And, In The Course Of That Progress, Inherent (and
Inherently Perfect) Certainty Is Also Brought
(conditionally, and Only Temporarily, but Also Profoundly)
To Consciousness When (and If) The limiting Capability (or
Binding Presumption) Of the body-mind Is Transcended In
Fifth Stage conditional Nirvikalpa Samadhi. And, Ultimately,
In and Via The Awakening Of Native Identification With The
Witness-Position Of Consciousness (In The Context Of The
Sixth Stage Of Life), Inherent (and Inherently Perfect)
Certainty Finds Its Inherently Perfect (and Perfectly
Subjective) Heart-Source. Even So, The Truth Itself (Which
Is Itself The Only Inherent, and Inherently Perfect,
Certainty) Is Brought Most Fully, or Inherently Most
Perfectly, and Finally To Consciousness Only In Sahaj
Samadhi (or The Un-conditional Awakening That Begins, and
Altogether Characterizes, The Seventh Stage Of Life).

 

 

 

(43.22) Therefore, In The Way Of The Heart, Practice Is
Not (or Should Not Be) Purposed To The “Having” Of merely
psycho-physical, or conditional, or Otherwise (and In A
conditional Manner) Dependently arising experiences . In The
Way Of The Heart, Not Even any of the Possible lesser (and,
Necessarily, psycho-physical and conditional) Spiritual
experiences Is To Be Sought (or Made an object, or a goal,
Of Practice). Indeed, In The Way Of The Heart, Not Even Any
Of The “Great” (but Yet conditional, or, In A conditional
Manner, Dependently arising) Spiritual Experiences (Such As
“The Thumbs”, or “Cosmic Consciousness”, or The Divine Star,
or Fifth Stage conditional Nirvikalpa Samadhi, or Even Jnana
Samadhi) Is To Be Sought (or Made An Object, or A Goal, Of
Practice).

 

 

 

(43.23) In The Progressing Course Of Spiritual Practice
In The Way Of The Heart, Even Any or All Of The Possible
“Great” Spiritual Experiences May arise (As Effects Of My
Spiritual, and Always Blessing, Presence, or As Secondary
Developments Of The Process Of Feeling-Contemplation Of My
Spiritual, and Always Blessing, Presence), Just As many
lesser kinds of Spiritual experiences May arise (as effects
Of My Spiritual, and Always Blessing, Presence, or as
Secondary developments Of The Process Of
Feeling-Contemplation Of My Spiritual, and Always Blessing,
Presence), but Access To My Spiritual (and Always Blessing)
Presence (and, Thereby, To My Spiritual Baptism) Is Not
Given In Order That My Devotees May Seek (or Otherwise
Indulge In) Any or All Possible “Great” Effects (or “Great”,
but Yet conditional, or, In A conditional Manner,
Dependently arising, Experiences) Of My Spiritual (and
Always Blessing) Presence, or any or all Possible lesser
effects (or conditional, and merely psycho-physical,
experiences) Of My Spiritual (and Always Blessing) Presence.
Rather, Access To My Spiritual (and Always Blessing)
Presence (and, Thereby, To My Spiritual Baptism) Is Given In
Order That all those who Listen To Me and all those who Hear
Me May (By Grace, and In Due Course) See Me (By
Heart-Response To and Heart-Communion With My Spiritual, and
Always Blessing, Presence Itself ).

 

 

 

(43.24) The lesser (and, Necessarily, conditional, and
psycho-physical) effects Of My Spiritual (and Always
Blessing) Presence Are Not (in and of themselves) Me .

 

 

 

(43.25) Not Even The Otherwise “Great” (but Yet
conditional, or, In A conditional Manner, Dependently
arising) Effects Of My Spiritual (and Always Blessing)
Presence Are (In and Of Themselves) Me .

 

 

 

(43.26) Only My Spiritual (and Always Blessing) Presence
Itself Is Me .

 

 

 

(43.27) Therefore, My Devotees Are Called To Transcend
themselves (and, Thus, Also all conditional knowing, and all
Presumed, and, Necessarily, conditional, knowledge, and all
psycho-physical, and, Necessarily, conditional,
experiencings and experiences, and Even All “Great”, but Yet
conditional, or, In A conditional Manner, Dependently
arising, Experiencings and Experiences) By Surrendering,
Forgetting, and Transcending the ego-“I” (or
self-Contraction), and This By Means Of Heart-True
Ishta-Guru-Bhakti Yoga, or Truly self-Surrendering,
self-Forgetting, and self-Transcending Feeling-Contemplation
Of My Bodily (Human) Form, and (Thereby, and In Due Course)
My Spiritual (and Always Blessing) Presence Itself , and
(Thereby, and Ultimately) My Very (and Inherently Perfect)
State.

 

 

 

(43.28) By Surrendering To My Spiritual (and Always
Blessing) Presence Itself (Rather Than To Any “Great”
Effects, or To any lesser effects, Of My Spiritual, and
Always Blessing, Presence), My Seeing Devotee (and Even
Every Practitioner Of The Way Of The Heart) Is
(Progressively, and By Deep Heart-Attraction) Led Directly
To My Very (and Inherently Perfect) State. Therefore, Once
My Devotee Truly Sees Me (and, Thus, Is Baptized and
Converted At Heart To Direct, and Always “Going Beyond”,
Spiritual Communion With Me ), The Inherent (and,
Ultimately, Effortless, or Non-Strategic) “Purpose” (or
Native Disposition) Of Spiritual Practice Of The Way Of The
Heart Is (Ultimately) To Inherently, and Inherently
Perfectly, Transcend the point of view that is the physical
body, and To Inherently, and Inherently Perfectly, Transcend
the point of view that is the mind, and To Inherently, and
Inherently Perfectly, Transcend Identification With Even
every kind of psycho-physical, or conditional, or Otherwise
(In A conditional Manner) Dependently arising point of
view.

 

 

 

(43.29) In The Way Of The Heart, Inherent (and Inherently
Perfect) Transcendence Is Realized By Grace, Through
(Progressive) Spiritual Communion With Me , By (Priorly)
Surrendering (or Otherwise, In The Context Of whatever
arises, Feeling Beyond, and, Thereby, “Going Beyond”) every
kind of lesser (Potential or Actual) experience, and Even
Every Kind Of “Great” (Potential or Actual) Experience,
Whether the lesser experience Or The “Great” Experience
arises (Potentially or Actually) in, as, to, from, or
(However Otherwise) Dependent Upon the point of view of the
body, or the body-mind, or the mind. And, In The Way Of The
Heart, This Surrendering (or Feeling Beyond, and “Going
Beyond”) Is (Progressively) Realized By Means Of
Ever-Deepening (and Truly self-Surrendering,
self-Forgetting, and self-Transcending) Heart-Communion With
My Spiritual (and Always Blessing) Presence Itself (and,
Ultimately, By Means Of Inherent, and Inherently Perfect,
Heart-Identification With My Very, and Inherently Perfect,
State, Itself ).

 

 

 

(43.30) Therefore, In The Way Of The Heart, and (In Due
Course) By Means Of self-Surrendering, self-Forgetting, and
self-Transcending Spiritual Communion With Me (Deeply Felt
As I Am ), My Very (and Inherently Perfect) State Is
(Ultimately, and By Grace) Directly Realized As The
Witness-Consciousness (or The Witness-Position Of
Consciousness Itself), Which Inherently “Confesses” (or
Tacitly Feels): “I Am Not the one who wakes, or dreams, or
sleeps, but I Am The Witness Of all these states, and, Thus,
Of all conditional states of body, or body-mind, or mind,
and, Likewise, Of All Un-Perfect States, or All Samadhis
That Are, In A conditional Manner, Dependent Upon body, or
body-mind, or mind.” And, In The Way Of The Heart, The
(Inherently Non-conditional) Realization Of The
Witness-Consciousness Is (Ultimately) Perfected (Inherently,
and Inherently Most Perfectly) In The Awakening To Sahaj
Samadhi (Which Is The Inherently Un-conditional Samadhi That
Initiates, and Characterizes, The Seventh Stage Of Life In
The Way Of The Heart).

 

 

 

(43.31) The individual brain-and-body complex (As Well As
every other conditionally Manifested being, form, process,
or circumstance Within The Mandala Of conditional or Cosmic
Existence) Is, functionally and in effect, a mediator, or a
structural limit On The (Apparently) Objective Light (or
Spirit-Energy) and The Perfectly Subjective Self (or Very
Consciousness) Of The Divine. In The (Possible) Event Of
Fifth Stage conditional Nirvikalpa Samadhi, The
conventionally experienced Distinction Between the knower
and the known Is conditionally (and Temporarily)
Obliterated. Thus, In The (Possible) Event Of Fifth Stage
conditional Nirvikalpa Samadhi, The Light (or The
Spirit-Energy) Of Love-Bliss Temporarily Ceases To Be
mediated (or functionally limited), and Consciousness Comes
(conditionally, and Temporarily) To Sudden Experiential
Realization Of The Divine Context and State Of Being.
Therefore, Even In The (Possible) Event Of Fifth Stage
conditional Nirvikalpa Samadhi, The Great Matter Of
Significance Is Not The Experience Of A Great Object (Even
The Objective Divine) but The conditional Revelation Of The
Ultimate, and, Ultimately, Perfectly Subjective, Identity Of
the conditional knower, and Of the conditional (and
conditionally) known, and Of all conditional knowledge.

 

 

 

(43.32) The Experience Of Fifth Stage conditional
Nirvikalpa Samadhi Is Thus An Event Of conditional (and
Temporary) Release Of The Unconscious From Its Apparent
Unconsciousness (or An Event Of conditional and Temporary
Release Of The Transcendental, Inherently Spiritual, and,
Ultimately, Divine Self From The Illusion Of limitation
Implied By The Superimposition Of the conditional self, or
the self-Contracted body-mind, and its objects, On The
Transcendental, Inherently Spiritual, and, Ultimately,
Divine Self). Therefore, Fifth Stage conditional Nirvikalpa
Samadhi Is The Tacit (but conditional, and Temporary)
Realization Of The Divinely Real Condition Of the
conditional self and all of its objects (Including The Total
Cosmic Domain Of conditionally Manifested beings, forms, and
events).

 

 

 

(43.33) As I Have Indicated, Fifth Stage conditional
Nirvikalpa Samadhi Is Only A Temporary and Transitional
Experience, but One That (If It Occurs) Initiates (or
Otherwise Immediately Precedes) The Final (or Ultimate)
Stages Of The Way Of The Heart. Apart From A Kind Of Gnosis
(or Presumed Wisdom-Knowledge, Projected Onto the Conscious
mind Via The Subconscious Feeling-memory), What Is Left Over
From The Experience Of Fifth Stage conditional Nirvikalpa
Samadhi Is An Urge, Associated Simultaneously With A Feeling
Of Loss (Of The Ascended Obliviousness Of Fifth Stage
conditional Nirvikalpa Samadhi Itself) and A Feeling Of
(Relatively) Unobstructed Certainty (and
Love-Blissfulness-An Urge That, Understood Most
Fundamentally (or Transcended, or Felt Beyond, Most
Directly), Initiates (or Would Initiate) A Process Of
Transcendental (and Inherently Spiritual) Self-Realization
and (Ultimately) Divine Awakening That Eventually Becomes
Unconditionally “Bright” and Powerful.

 

 

 

(43.34) The Urge That Is Left Over From Fifth Stage
conditional Nirvikalpa Samadhi Leads (If It Is Itself
Transcended Most Directly) To The Process Associated With
The Sixth Stage Of Life, and (Thereby) Toward Jnana Samadhi
and (Ultimately) To Sahaj Samadhi. Thus, That Residual Urge
(or The Native Disposition That Awakens When That Urge Is
Most Directly Transcended) Eventually Becomes Unqualified
Realization Of The True or Divine (and Perfectly Subjective)
Subject or Self (Which Is Unqualified Being, Consciousness,
and Love-Bliss, The Ultimate and Absolute and Perfectly
Subjective Subject Of all objective and subjective states Of
conditionally Manifested Existence). And The Same Process
Likewise Becomes Native Realization Of The Real (or
Ultimate) Condition Of the known (which, in every form, Is
Simply An Apparent Modification Of The Inherent Light,
Radiance, Spirit-Energy, or Love-Bliss Of The Divine Self,
The Self-Existing, and Perfectly Subjective, Condition or
Self Of every conditionally Existing self).

 

 

 

(43.35) Therefore, That Which Was Previously Hidden Is
Indeed Revealed In Fifth Stage conditional Nirvikalpa
Samadhi, but Only conditionally (and Temporarily). And That
Which Was Previously Hidden Becomes A Subconscious (Veiled,
or Partially Hidden) Realization After Fifth Stage
conditional Nirvikalpa Samadhi, but That Subconscious
Realization Surfaces (or Remains Surfaced) As An Urge, Which
(If It Is Itself Transcended Most Directly) Becomes An
Inevitable Process and An Ultimate (and Inherent, and
Inherently Perfect) Conscious Awakening That, In The Event
Of Sahaj Samadhi, Is Spontaneously, Effortlessly, and
Inevitably Maintained Even In The Context Of the (Apparent)
arising of every kind of conditional form or event. And When
The Spiritual, Transcendental, and Divine Process Has Thus
Developed To The Degree Of Full and Unconditional
Consciousness, The Truth Of The Apparent (or conditionally
Manifested) Cosmos Is Revealed, Made Active, and Allowed To
Demonstrate The Power and Freedom Of Self-Existing and
Self-Radiant Divine Being, Even To The Degree Of Translation
Into The “Bright” Divine Self-Domain.

 

 

 

(43.36) The Experience Of Fifth Stage conditional
Nirvikalpa Samadhi (Which Is The Ultimate Potential, and,
Necessarily, Grace-Given, Experiential Result Of Either
Technically “Elaborate” self-Enquiry and Re-Cognition, Or
Technically “Elaborate” Mahamantra Meditation, Or The
Technically “Simpler” Practice Of self-Enquiry and
Re-Cognition, Or The Technically “Simpler”, or Even
“Simplest”, Practice Of True Prayer In The Context Of The
Fifth Stage Of Life In The Way Of The Heart) Is (If It
Occurs) A Direct Result Of The Ascent Of attention, Via The
By Grace Revealed Spirit-Current, Through and Beyond The
Ajna Door. And Fifth Stage conditional Nirvikalpa Samadhi
Involves Complete Experiential Freedom From All Conscious
Association With conditional forms and events (or any and
all gross and subtle phenomena Within The Cosmic Mandala),
but The Experience Depends Upon (and Is Thus limited By) The
Mechanism Of attention, and The Experience Also Depends Upon
(and Is Thus limited By) The Effective Yogic Control Of The
Entire Vertical Dimension Of the body-mind.

 

 

 

(43.37) It Is Traditionally Suggested That Fifth Stage
conditional Nirvikalpa Samadhi Involves The Merging Of The
Spirit-Current and attention In the upper brain (or The
Crown Of the head), Whereas (Actually), In The Event Of
Fifth Stage conditional Nirvikalpa Samadhi, The
Spirit-Current and attention Pass Above and Beyond the head,
and Above and Beyond The Rings Of The Cosmic Sphere, and
Penetrate (or Merge In) The Star-Matrix, or The (Apparently)
Ascended Central Core Of The Cosmic Domain Itself. (And The
Apparently Objective Divine Star Leads, or Yields, To The
Heart-Realization Of The “Bright” Divine Self-Domain Itself
Only In The Event Of Divine Translation, and Only On The
Inherently Perfect Base Of Unqualified Realization Of The
Transcendental, and Inherently Spiritual, Divine Self,
Rather Than On the conditional base of the body-mind and
attention.)

 

 

 

(43.38) In Any Case, The Experience Of Fifth Stage
conditional Nirvikalpa Samadhi (or The Highest Point Of
conditional Ascent) Contains No Sense Of the (general) body,
the head, the brain, or any limitation of space, form, or
time. Even So, The Experience Depends Upon Mechanical (or
psycho-physical) Exclusion Of psycho-physical Awareness.
Therefore, It Is conditional and Temporary, Even Though It
Is A Fully Conscious Ecstatic Realization Of A State Of
Absorption (Of the conditional self, or attention) In The
Self-Existing and Self-Radiant Divine Self-Condition.

 

 

 

(43.39) Since It Is Temporary In Any Case, It Is Not
Necessary (or Even Important) For The Experience Of Fifth
Stage conditional Nirvikalpa Samadhi To Be Prolonged, and,
If It Is To Occur, It Is Not Necessary For It To Occur More
Than Once, or For More Than a moment (or Even a fraction of
a second). Some Devotees (Practicing The Way Of The Heart In
The Context Of The Fifth Stage Of Life) May Enter Into This
Temporary State Of conditional Yogic Realization On A Number
Of Occasions (Whether In Meditation Or, Spontaneously, In
Random moments). The Experience Of Fifth Stage conditional
Nirvikalpa Samadhi (Whether It Occurs Once Or More Than
Once) May (and, Generally, Will) Last For minutes or (In
Some Cases) Even hours (or longer), During which There Is No
mental or physical or environmental Awareness Of Any Kind
(Whether gross Or subtle). There Is Only The Ecstatic
Fullness Of Divine Love-Bliss In That Yogic conditional
Samadhi (Although the self-Contraction Is Still Active Below
As The Residual Force Of The Gesture Of attention Itself).
Therefore, The Experience Is That Of an “I”, or a Separate
or smaller self, Released (or Merged Into and Made
Featureless or Indefinable) By The Attractive and Absorptive
and Infinite Power (or Self-Radiant Love-Bliss) Of
Self-Existing (and Obviously Divine) Being. And Even Though
There Is No Noticeable Sense Of This “Difference” In The
Experience (Of Fifth Stage conditional Nirvikalpa Samadhi)
Itself, This Fact (or the conditionality Of Fifth Stage
conditional Nirvikalpa Samadhi) Is (or Should Be) Observed
(or Acknowledged) Later.

 

 

 

(43.40) In The Way Of The Heart, What Is Necessary Is
Either That Fifth Stage conditional Nirvikalpa Samadhi (and
Subsequent Heart-Profound Awakening To Native Identification
With The Witness-Position Of Consciousness, Inherently
Transcending The Motive Toward Fifth Stage conditional
Nirvikalpa Samadhi) In Fact Occur, Or Else That An Otherwise
Even More Direct (and Earlier) Transition To Practice In The
Context Of The Sixth Stage Of Life In Fact Occur. Therefore,
The Import Of Fifth Stage conditional Nirvikalpa Samadhi Is
Not The Experience Itself. The Event Of Fifth Stage
conditional Nirvikalpa Samadhi Is Only A (Possible)
Technical Incident In The Midst Of The Total Spiritual,
Transcendental, and Divine Process Of The Way Of The Heart.
Its Occurrence May Be Necessary For Some Devotees In The Way
Of The Heart, but Its Ultimate Result (or Purpose), Rather
Than The Event Itself, Is That Which Is Of Primary
Significance.

 

 

 

(43.41) In (or Otherwise After) The Event Of Fifth Stage
conditional Nirvikalpa Samadhi, The Spirit-Current (If It Is
Served By The Heart Of Most Fundamental self-Understanding,
As It Is In The Way Of The Heart) Turns About (or Should
Turn About) From The Vertical Course or Pattern Of the
body-mind and The Entire Orientation Of Ascent Via The
Spinal Line. (Likewise, A Turnabout Of Another Kind Occurs,
or Must Occur, In One or Another Effective Manner, In The
Possible Transition From The Process Of The “Basic” Fourth
Stage Of Life In The Way Of The Heart To The Process Of The
“Advanced” Fourth Stage Of Life In The Way Of The Heart,
When The Spirit-Current Moves From The Frontal Line To The
Spinal Line Via the bodily base.) Thus, By Grace, After The
Event Of Fifth Stage conditional Nirvikalpa Samadhi (In The
Way Of The Heart), The Spirit-Current (Served By Most
Fundamental self-Understanding) Moves (or Should Move) From
The Vertical Line, Via The Crown Of the head, and Passes (or
Should Pass) Downward (Via A Unique and Ultimate Course) To
The Right Side Of The Heart, Thereby Releasing attention
From its various objects In The Circle, So That attention
Dissolves (or Is Resolved) Into its Ultimate (and Perfectly
Subjective) Source-Position (Via Grace-Given Native
Identification With The Witness-Position Of Consciousness
Itself).

 

 

 

(43.42) In This Manner, The Next (or Sixth) Stage Of The
Spiritual, Transcendental, and Divine Process Of The Way Of
The Heart Is (By Grace) Initiated. And, Thus, A Heart-Way Is
Opened For The Mechanism Of attention (and, Therefore, Of
the Total self-Contraction itself) To Be Relinquished
Through Native Identification With The Transcendental (and
Inherently Spiritual) Self-Position (Of Consciousness
Itself), Prior To the body-mind and The conditional or
phenomenal Cosmos.

 

 

 

(43.43) Even Previous To The (Possible) Event Of Fifth
Stage conditional Nirvikalpa Samadhi, There May Be
Experiences Of The Sixth Stage Type, Involving Temporary (or
Even Fundamental and Stable) Identification With The
Witness-Position Of Consciousness. Or There May Be
Experiences Of The Feeling Of “I”, or The Feeling Of
Relatedness, or The Feeling Of The Spirit-Current Standing
In The Context Of The Right Side Of The Heart. Or There May
Be Experiences Of Simple Identification With Consciousness
(Without Special Reference To the body, the mind, or any
conditional object). Such Experiences Are (At Least As
Passing Events) Even Likely In The Stages Of Life (In The
Way Of The Heart) Previous To The (Possible) Event Of Fifth
Stage conditional Nirvikalpa Samadhi, but Fundamental, True,
Profound, and Stable Transcendental (and Inherently
Spiritual) Awakening (To Native Identification With The
Witness-Position Of Consciousness) Is Not Possible Until
After Either Fifth Stage conditional Nirvikalpa Samadhi Or
An Otherwise Even More Directly Realized Change In The
Orientation Of The Spirit-Current and The Disposition Of
attention, Such That Practice In The Context Of The Sixth
Stage Of Life Becomes Both Necessary and Possible. And This
Is Because Growth (By self-Transcendence) In The Real
(Advanced and Ultimate) Spiritual, Transcendental, and
Divine Process Of The Way Of The Heart Always Involves
Literal (and Stable) Changes In The Orientation Of The
Spirit-Current and The Disposition Of attention.

 

 

 

(43.44) As The conditional Tendencies Of attention Are
(In The Way Of The Heart) Purified and Transcended (By
Progressively Developing Stages), and As The (By Grace
Revealed) Living Spirit-Energy Is (By Grace) Progressively
Magnified (and Made Effective), attention and The
Spirit-Force Also Move By Progressively Developing Stages
(or By One or Another Possible Developmental Course) Through
The Circle Of the body-mind. Only After Fifth Stage
conditional Nirvikalpa Samadhi (or, Otherwise, After An Even
Earlier, but Really Effective, Fulfillment Of The Great
Heart-Work) Is The Spirit-Current Full and Free Enough To
Pass From The Circle (and The Left and Middle Regions Of The
Heart) Into The Right Side Of The Heart (and Thereby To
Release attention To The Realization Of its Ultimate, or
Perfectly Subjective, and Inherently Perfect, Source). Until
True Transcendental (and Inherently Spiritual) Divine
Self-Realization, Which Is Awakened In The Inherently Most
Perfect Fulfillment Of The Yoga (or Inherently Perfect
Practice) Of The Conscious Process and Heart-Conductivity In
The Context Of The Sixth Stage Of Life In The Way Of The
Heart (and Which Is Possible Only After Full Transcendence
Of The Need, or The Apparent Necessity, For The Progressive
Yoga Of The Conscious Process and Spirit-Conductivity In The
Context Of The First Five Stages Of Life), attention and The
Spirit-Current Will Constantly Tend To Move Out and Away
From The Well Of Being (or The Transcendental, Inherently
Spiritual, and, Ultimately, Divine Self-Position). However,
After Transcendental (and Inherently Spiritual) Divine
Self-Awakening, and In The Context Of The Seventh Stage Of
Life, That Transcendental (and Inherently Spiritual) Divine
Self-Position Is Never Lost or Abandoned For Any Reason,
Even Though The Spirit-Current Is (Apparently) Modified In
The Form Of conditional objects, and Even Though
Consciousness, Via attention, Apparently knows them.

 

 

 

(43.45) When The (Possible) Event Of Fifth Stage
conditional Nirvikalpa Samadhi Has Occurred, The Process
That Leads To The Ultimate (or Perfectly Subjective, and
Inherently Perfect) Heart-Root Becomes, In The Continued
Real (and self-Transcending) Practice Of The Way Of The
Heart, The Next Possible (and, Ultimately, Necessary)
Course. Therefore, In Due Course, A Transition Is (or Must
Be) Made From The Fifth Stage Of Life In The Way Of The
Heart (and, Thus, Either From The Fifth Practicing Stage Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart Or From Practice Of The Technically “Simpler”, or Even
“Simplest”, “Lay Congregationist” Practice Of The Way Of The
Heart In The Formally Acknowledged Context Of The Fifth
Stage Of Life) To The Total Context Of The Sixth Stage Of
Life In The Way Of The Heart (and, Thus, Either To The Sixth
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart Or To Practice Of The Technically
“Simpler”, or Even “Simplest”, “Lay Congregationist”
Practice Of The Way Of The Heart In The Formally
Acknowledged Context Of The Sixth Stage Of Life).

 

 

 

(43.46) After Either Technically “Elaborate”
self-Enquiry, Or Technically “Elaborate” Mahamantra
Meditation, Or Any Form Of Technically “Simpler”, or Even
“Simplest”, “Lay Congregationist” Practice Of The Way Of The
Heart Has, In The Context Of The Fifth Stage Of Life,
Developed To The Degree Of True Fifth Stage conditional
Nirvikalpa Samadhi, and After Even That Event (and The
Residual Urge That Naturally, or Otherwise Inevitably,
Follows It) Is Understood, Felt Beyond, and (Ultimately)
Most Directly Transcended In Native (and Stable)
Identification With The Witness-Position Of Consciousness,
or After An Even More Direct (and Earlier) Awakening To
Native (and Stable) Identification With The Witness-Position
Of Consciousness, The Orientation and The Experience In
Meditation (and In daily, or moment to moment, living) Begin
To Change, Even Spontaneously, and The First Two Of The
(Eventually) Three Stages Of The “Perfect Practice” (or The
Ultimate and Inherently Perfect Process Of The Way Of The
Heart) Begin, Progressively, To Develop In Either The
Technically “Fully Elaborated” Or The Technically “Simpler”,
or Even “Simplest”, Context Of The Sixth Stage Of Life In
The Way Of The Heart.

 

 

 

(43.47) All Practitioners Of The Way Of The Heart
(Whether In Its Technically “Fully Elaborated” Form Or In
Its Technically “Simpler”, or Even “Simplest”, Form) Must
(At Every Developmental Stage, Beginning At The
Student-Beginner Stage Of The Way Of The Heart, and Even At
The Student-Novice Stage, Of Approach To The Way Of The
Heart) Regularly (and Frequently) Study (and “Consider”) My
Ultimate Teaching Arguments (Relative To The
Witness-Position Of Consciousness, and The Ultimate, or
Inherently Perfect, Development Of The Practice Of The Way
Of The Heart). Such Study “Consideration” Is The Principal
(Verbal) Instructional Means I Have Given That Directly
Serves The (Progressively Obvious, and Eventually Stable)
Awakening To The Witness-Position Of Consciousness and To
The Inherently Perfect Capability (Given By Grace) For The
“Perfect Practice” Of The Way Of The Heart In The Context Of
The Sixth Stage Of Life and, Most Ultimately, In The Context
Of The Seventh Stage Of Life. (And Especially The
Technically “Fully Elaborated” Course Of The Way Of The
Heart Is, In The Context Of The Stages Of Life Previous To
The Sixth, Intended, and Culturally Expected, To Be A
Uniquely Intensive Practice, Whereby My Devotee Is Served,
and Expected, To Progress As Quickly As Possible, and As
Soon As Grace Will Have It, To The “Perfect Practice” Of The
Way Of The Heart In The Context Of The Sixth Stage Of
Life.)

 

 

 

(43.48) All Practitioners (Whether Of The Technically
“Fully Elaborated” Form Or The Technically “Simpler”, or
Even “Simplest”, Form) Of The Way Of The Heart Must (In Due
Course, and In The Manner I Am Describing In This Testament)
Pass Through The Student-Beginner Stage, The Three Periods
Of The Intensive Listening-Hearing Stage, The
Would-Be-Seeing (or Progressively Seeing) Stage, and The
First Actually Seeing Stage Of The Way Of The Heart, As Well
As (One or Another By Me Given Form Of) The “Perfect
Practice” In The Context Of The Sixth Stage Of Life and The
Seventh Stage Of Life In The Way Of The Heart. And A
Relative Few Practitioners (Whether Of The Technically
“Fully Elaborated” Form Or The Technically “Simpler”, or
Even “Simplest”, Form) Of The Way Of The Heart May (Because
Of their Unusually Strong subtle Tendencies Of mind) Also
Require The Course Of Ascending Practice In The “Advanced”
Fourth Stage, and Perhaps Even Also The Fifth Stage, Of Life
In The Way Of The Heart.

 

 

 

(43.49) A Rare individual May (Occasionally) Appear who
(Even From The Beginning Of his or her Practice Of The Way
Of The Heart) Is Already Generally Disposed Toward (and who
Easily, As If Without Effort, Becomes Truly Qualified For)
The “Perfect Practice” Of The Way Of The Heart In The
Context Of The Sixth Stage Of Life. Any individual With Such
A Capability Will Demonstrate This Naturally and
Spontaneously Over time, While Becoming Established In The
Foundation Culture and Discipline Of The Way Of The Heart.
Such a one Should (As A General Rule) Qualify For (and
Easily Embrace) The Most Intensive (and, Thus, The
Technically “Fully Elaborated”) Practice Of The Way Of The
Heart (Once he or she Demonstrates The Prerequisite Signs Of
A Mature Student-Beginner In The Way Of The Heart). And Such
a one Should, By Grace, Advance More Quickly and Most
Directly Through The Earlier Practicing Stages Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart,
and To The Point Of Basic Maturity In Practicing Stage Three
Of The Technically “Fully Elaborated” Form Of The Way Of The
Heart, and (Directly From That Point Of Basic Maturity) To
The “Perfect Practice” (At Practicing Stage Six Of The
Technically “Fully Elaborated” Form Of The Way Of The
Heart). However, Even those individuals whose Qualifications
For Effective Practice Of The Way Of The Heart Are
Originally ordinary (and who, Therefore, Move Less Quickly,
or Even Rather Slowly, Through The Foundation Stages Of Life
In The Way Of The Heart) Should (In Most Cases, Whether In
The Context Of The Technically “Fully Elaborated” Form Of
The Way Of The Heart Or The Technically “Simpler”, or Even
“Simplest”, Form Of The Way Of The Heart) Move Directly (By
Grace) From The Point Of (Basic) Maturity In The Context Of
The (Fully Established) “Basic” Fourth Stage Of Life In The
Way Of The Heart (and, In The Case Of those who Practice The
Technically “Fully Elaborated” Form Of The Way Of The Heart,
From The Point Of Basic Maturity In The Third Practicing
Stage Of The Technically “Fully Elaborated” Form Of The Way
Of The Heart) To The Sixth Stage Of Life In The Way Of The
Heart (and, In The Case Of those who Practice The
Technically “Fully Elaborated” Form Of The Way Of The Heart,
To The Sixth Practicing Stage Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart), Thus Bypassing
The Context Of The “Advanced” Fourth Stage Of Life and The
Total Context Of The Fifth Stage Of Life (and, In The Case
Of those who Practice The Technically “Fully Elaborated”
Form Of The Way Of The Heart, The Fourth and The Fifth
Practicing Stages Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart). Therefore, Most Practitioners Of
The Way Of The Heart Should (By Grace) Bypass The (Otherwise
Possible) Context Of The “Advanced” Fourth Stage Of Life In
The Way Of The Heart and The (Total) Fifth Stage Of Life In
The Way Of The Heart.

 

 

 

(43.50) Once There Is (Basic) Maturity In The Context Of
The (Fully Established) “Basic” Fourth Stage (or The, Truly
and Fully, Both Hearing and Seeing Context) Of Life In The
Way Of The Heart, The “Perfect Practice” (In One or Another
Of Its By Me Given Technically “Fully Elaborated” Or
Technically “Simpler”, or Even “Simplest”, Forms) Should
Begin In The Context Of The Sixth Stage Of Life In The Way
Of The Heart, If (or As Soon As) “Consideration” Of The
Ultimate Arguments Of My Heart-Revealing Word Becomes (By
Grace) Most Profound, and If (or As Soon As) The Liberating
Purpose Of The Spirit-Current (In The Left and Middle Ranges
Of The Heart, and In The Vertical Plane Of the body-mind) Is
(By Grace) Effectively Fulfilled, and If (or As Soon As)
There Is Steady (Effortless, or Inherent) Identification
With The Native Witness-Position Of Consciousness Itself
(Realized By Grace, Through Feeling-Contemplation Of My
Bodily Human Form, My Spiritual, and Always Blessing,
Presence, and My Very, and Inherently Perfect, State).

 

 

 

(43.51) However, No individual (Whether In The Context Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart Or The Technically “Simpler”, or Even “Simplest”, Form
Of The Way Of The Heart) Should or, In Truth, Can Make The
Transition To The Sixth Stage Of Life In The Way Of The
Heart (and To Even Any Form Of The By Me Given “Perfect
Practice” In The Context Of The Sixth Stage Of Life In The
Way Of The Heart) Before he or she Demonstrates Basic and
Real Spiritual Maturity, and Also Truly human Maturity, At
Least In The Context Of The (Fully Established) “Basic”
Fourth Stage Of Life In The Way Of The Heart, Because
Practice In The Context Of The Sixth Stage Of Life In The
Way Of The Heart Requires The Previous Establishment Of Both
human and Spiritual Equanimity and Fullness In The Context
Of The Frontal Line (or the frontal, and Basic human,
personality) Of the body-mind, and Spiritual Openness and
Fullness In The Left and The Middle Ranges Of The Heart,
Which Is Effective In The Total General Context Of The
Vertical Plane Of the body-mind.

 

 

 

(43.52) If It Becomes Necessary (In The Context Of Either
The Technically “Fully Elaborated” Or The Technically
“Simpler”, or Even “Simplest”, Form Of The Way Of The Heart)
To Practice The Way Of The Heart In The Context Of The
“Advanced” Fourth Stage Of Life, That (Ascending) Practice
Is Mature When Steady attention To My Spiritual Presence
(and, Thus and Thereby, To The Divine Spirit-Current) Via
The Ajna Door Is the Easy and Typical experience In
Meditation. And, Should The Transition To Practice In The
Context Of The “Advanced” Fourth Stage Of Life In The Way Of
The Heart Be Itself Necessary, Practice Of The Way Of The
Heart In The Context Of The Sixth Stage Of Life Can Begin At
any time After (or Even Before) The Appearance Of Such
Steadiness, If and When There Is Steady Identification With
The Witness-Position Of Consciousness.

 

 

 

(43.53) In The Case Of Some (Relatively Few)
Practitioners Of The Way Of The Heart, The Transition To
Practice Of The Way Of The Heart In The Context Of The Sixth
Stage Of Life Can Be Made Only After The Point Of Basic
Maturity In Practice Of The Way Of The Heart In The Context
Of The “Advanced” Fourth Stage Of Life (or When, In The
Typical Event Of Meditation, There Is, By Grace, Not Only
Steady attention To The By Me Revealed Spirit-Current At The
Ajna Door, but Also Easy Transcendence Of The Ajna Knot).
Transcendence Of The Ajna Knot Is Indicated By Easy , Deep ,
and Full Feeling-Contemplation Of The By Me Revealed
Spirit-Current Of Love-Bliss (At The Ajna Door). Such Easy,
Deep, and Full Feeling Contemplation Is (or Must Necessarily
Be) Free Of Any Bondage To the sense or feeling Of
Obstruction, and Free Of The Search For conditional objects
of any kind. And (Because Love-Bliss Itself Is The Matrix or
Essence or Native Characteristic Of The Divine
Spirit-Current Itself, Prior To All Knots) The Free
Feeling-Contemplation Of The By Me Revealed Spirit-Current
Of Love-Bliss Above (or Even In Itself, and In Association
With The Right Side Of The Heart) Transcends All The Knots
In The Circle Of the body-mind. Indeed, The Free
Feeling-Contemplation Of The Essential Love-Bliss Of The By
Me Revealed Spirit-Current Even (Thus and Thereby)
Transcends The Circle Itself.

 

 

 

(43.54) Therefore, The Transition To Either Technically
“Elaborate” Or Technically “Simpler”, or Even “Simplest”,
Practice Of The Way Of The Heart In The Context Of The Sixth
Stage Of Life Can Be Made Either Before Or After The
Experience Of Fifth Stage conditional Nirvikalpa Samadhi,
and At any time After The Point Of Basic Maturity In The
Context Of The Fully Established “Basic” Fourth Stage Of
Life, If (or As Soon As), In the ordinary moments of daily
living As Well As In Meditation, There Is Steady
Identification With The Witness-Position Of Consciousness
(and Otherwise Stable Demonstration Of Both human and
Spiritual Equanimity In The Context Of The Frontal Line Of
the body-mind and The Left and The Middle Ranges Of The
Heart). However, In Some (Relatively Few) Cases, The
Transition To Practice Of The Way Of The Heart In The
Context Of The Sixth Stage Of Life Will Not (Rightly and
Effectively) Occur Until After The Transition To (and
Advancement To Maturity In) Practice Of The Way Of The Heart
In The Context Of The “Advanced” Fourth Stage Of Life, or
Even The Fifth Stage Of Life, and (Therefore) Not Until, In
The Typical Event Of Meditation, The Transcendence Of The
Ajna Knot Is Indicated By The Free and Easy
Feeling-Contemplation Of The By Me Revealed Spirit-Current
Of Love-Bliss At The Ajna Door (So That, In The Typical
Event Of Meditation, There Is No Longer Any Motivated or
Strategic Pursuit Of gross or subtle conditional others or
objects or thoughts or states, No Longer Any Motivated or
Strategic Clinging or Avoidance Relative To gross or subtle
conditional others or objects or thoughts or states, and No
Longer Any Motivated or Strategic Effort To Ascend Beyond
all conditional others or objects or thoughts or states To
The Fifth Stage conditional State Of Nirvikalpa Samadhi),
and Only If (Coincidently), In the ordinary moments of daily
living As Well As In Meditation, There Is Steady
Identification With The Witness-Position Of Consciousness
(Freely and Indifferently Witnessing, and Thus Firmly
Standing Prior To, the conditional act and the conditional
others, objects, thoughts, or states of attention).

 

 

 

(43.55) In The Way Of The Heart, The Darshan Yoga Of
Communion With Me (and, Thus and Thereby, With The Divine
Person) As Active Spirit-Presence (and As Mere and
Inherently Spiritual Heart-Presence) Is Given In Order To
Purify and Liberate Devotees, Relatively Quickly or More
Gradually, According To The Quality and Depth Of their
Responsive Acknowledgement Of The (By Me Revealed)
Self-Existing and Self-Radiant Spiritual and Transcendental
Divine Self-Condition. In Any Case, The Necessary Signs
Associated With True Responsive Acknowledgement (or Embrace)
Of The By Me Revealed Spiritual, Transcendental, and Divine
Reality Are Those Of True and Stable (and, In The
self-Transcending Manner, Effectively Exercised) Hearing and
Seeing, and Free and Full Participation In The Devotional
Practices Of Love, Service, Appropriate self-Discipline, and
Meditation. And any one who Qualifies For Practice Of The
Way Of The Heart In The Context Of The Sixth Stage Of Life
Before he or she Achieves Fifth Stage conditional Nirvikalpa
Samadhi Will, Even In That Case, Have (By Grace) Fully
Accomplished The Basic and Necessary Purpose Of Practice Of
The Way Of The Heart In The Context Of The Fifth Stage Of
Life, Which Is The Stable Transcendence Of attention (or Of
The Act Of Identification With body or mind) In The
Realization Of The Witness-Position Of Consciousness (and
Thus The Transcendence Of All Attachment To The Search For
gross, or Descended, and subtle, or Ascended, phenomenal or
conditional self-Fulfillments).

 

 

 

(43.56) All The Progressive Processes and Forms (and
Possible Developmental Stages) Of The By Me Given Practice
Of The Way Of The Heart In Its Association With The First
Five Stages Of Life Are, It May (and, In Due Course, Must)
Be Realized, Simply Preparation For The Great Awakening (To
Native Identification With The Witness-Position Of
Consciousness) That Allows The Transition To Practice Of The
Way Of The Heart In The Context Of The Sixth Stage Of Life.
And That Great Awakening Is Itself Simply The Foundation (or
Necessary Basis) For The Great Crisis (Of Spiritual and
Transcendental Divine Self-Awakening) That Allows The
Transition To “Practice” (or The Most Ultimate and
Inherently Most Perfect Demonstration Of The Way Of The
Heart) In The Context Of The Seventh Stage Of Life.

 

 

 

(43.57) Practice Of The Way Of The Heart In The Context
Of The Sixth Stage Of Life Simply Involves Consistent
Release Of All Seeking, Reacting, Holding On, or Avoidance
Relative To conditional states and appearances By Always
Resorting (By Means Of Grace) To The Witness-Position (and
To The Very Condition) Of Consciousness Itself, or That To
Whom conditional states and appearances (including the
body-mind, the conditional “I”, or the self-Contraction
itself) Are Apparently arising. When There Is Real and Most
Profound Identification With The Witness (or Consciousness
Itself), The Stress Of attention to the self-Contraction (or
the conditional “I”) Is (Spontaneously and Inevitably)
Relaxed. The Feeling Of Identification With the body-mind
(or any objective conditions at all) Is Thus Naturally (Even
Inherently) Released, and the arising of objective (or
psycho-physical) conditions Ceases To (Apparently) Involve
(or, Apparently, To Implicate and Bind) The Transcendental
(and Inherently Spiritual) Self. Instead, every arising
condition Merely Indicates The Transcendental (and
Inherently Spiritual) Self (Which Is The Native Feeling Of
Being, or Consciousness Itself). This Process Allows and
Inevitably Becomes Direct (or Inherent) Immersion In The
Transcendental (and Inherently Spiritual, or Love-Blissful)
Self-Condition Itself (or Consciousness Itself, Even Prior
To Any Witnessing Of objects), Until all conditions Are
Inherently Recognized In and As The “Bright” (or
Self-Radiant) and Transcendental (or Self-Existing) Divine
Self Condition, and Thus Transcended In The “Bright” (or
Inherently Spiritual) and Transcendental Divine
Self-Condition (Which Is Natively Realized In Sahaj Samadhi,
or The “Open-Eyed” Condition Of The Seventh Stage Of
Life).

 

 

 

(43.58) From the point of view of the gross body (or
gross conditional Existence), Everything (Including mind and
Consciousness) Is Perceived, Conceived, and Presumed To Be
An Irreducibly Material, Finite, Mortal Process.

 

 

 

(43.59) From the point of view of the mind (or subtle
conditional Existence), Everything (Including the gross body
and all gross conditions) Is Perceived, Conceived, and
Presumed To Be An Effect, Made Of The Infinite Objective
Substance (or The Infinite Cosmic Reservoir) Of
Indestructible Cosmic Light (or Cosmic Mind Itself), and
Caused By (and Within) The Infinite Totality Of Cosmic Mind.
And Even The Totality Of Cosmic Mind (Including the
individual mind, and Consciousness Itself) Is Thus Presumed
To Be Cosmic Light Itself (or Not Other Than Cosmic Mind
Itself).

 

 

 

(43.60) From The “Point Of View” Of Consciousness Itself,
Everything conditional, objective, or Objectified (Whether
gross, Or subtle, Or causal In Nature) Is Perceived,
Conceived, and Presumed To Be Consciousness (or The Ultimate
and Transcendental and Inherently Spiritual, or
Love-Blissful, and Perfectly Subjective Reality) Itself, So
That conditional, objective, or Objectified Reality Is
Inherently Realized To Be A Merely Apparent Modification, or
An Illusory Manifest Play (Of, In, and Upon The Native
Radiance Of Consciousness Itself).

 

 

 

(43.61) These Three Primary Perceptions, Conceptions, or
Presumptions Also Correspond (Variously) To The Stages Of
Life.

 

 

 

(43.62) The Perception, Conception, or Presumption Based
On the point of view Of gross conditional Existence
Corresponds To The conventional Perception, Conception, or
Presumption Associated With The First Three Stages Of Life.
(The cultural and General social Bias Toward “scientism”,
Which Tends, and Even Seeks, To Bind or limit Mankind To
gross conditional Nature and the Even ancient tradition and
philosophy of gross materialism, Exemplifies This lower or
mundane or adolescent Orientation.)

 

 

 

(43.63) The (“Original”, and Then The “Basic”) Fourth
Stage Of Life Is A Transitional Stage (or Process),
Originally Also Grounded In (or Naturally Associated With)
the gross conditional point of view Of The First Three
Stages Of Life, but Awakening (Progressively) Toward the
(Potential) point of view, The Perception, The Conception,
and The Presumption Of subtle conditional Existence, mind
(or Total Cosmic Mind), and Cosmic Light. (The Ordeal
Associated With The Transition To and Through The
“Original”, and Then The “Basic”, Fourth Stage Of Life Is
The Source Of popular “Creationist” or “Creator-God”
Religions, As Well As the popular or Less Evolved forms of
sainthood.)

 

 

 

(43.64) The Perception, Conception, or Presumption Based
On the point of view Of subtle conditional Existence, mind
(or Total Cosmic Mind), and Cosmic Light (In Itself), or
Cosmic Mind In Itself, Corresponds To The Perception,
Conception, or Presumption Associated With The Fifth Stage
Of Life, and The “Advanced” Fourth Stage Of Life. (And The
Conceptions and Practices Associated With The Fifth Stage Of
Life, and The “Advanced” Fourth Stage Of Life, Are The
Primary Traditional Sources Of All That Is Commonly known As
Higher Esoteric, or Secret and Higher and Mystical, Religion
and Spirituality.)

 

 

 

(43.65) The Perception, Conception, or Presumption Based
On The “Point Of View” Of Consciousness Itself Corresponds
To The Perception, Conception, or Presumption Associated
With The Sixth and The Seventh Stages Of Life. (And The
Sixth Stage Of Life Is The Basic or Common Source Of
Transcendentalist Conceptions and Traditions Of
Enlightenment or Liberation, Whereas The Seventh Stage Of
Life Is The Domain Of Ultimate Freedom.)

 

 

 

(43.66) Any One Of The Three Primary Modes Of Perception,
Conception, or Presumption I Have Just Described Could Be
(and Is) Affirmed By individuals, groups, and Traditions In
The human Sphere, but Which One Of The Three Modes Is
Ultimately Correct (or Expressive Of Truth Itself)? It Is
The Third (or The Perception, Conception, or Presumption
Based On The “Point Of View” Of Consciousness Itself). Why?
Because, No Matter what arises as Your experience or
knowledge (Whether gross, Or subtle, Or causal, and Whether
of body Or of mind), You Are The Witness Of it-and That
Which Witnesses Is Consciousness Itself.

 

 

 

(43.67) No Matter what arises, You Are Consciousness
Itself. You Are Never Really (or In Truth) Separately
Identical To or Even Really (or In Truth) limited by what Is
objective (or Objectified) To You, but You Tend To Feel or
Presume Specific (or Separate) Identification With (or Else
limitation by) objective (or Objectified) conditions, Until
You Are Able To Inspect (and To Be Inherently, and
Inherently Perfectly, Identified With) Your Real (or Native,
or Inherent, and Inherently Perfect) “Situation”, Which Is
Always Already Free Consciousness Itself, The Inherently
Free Subject (or Perfectly Subjective Being) In The
(Apparent) Context Of conditional objects (or Of Apparently
Objectified Light), and Who (It Must Be Realized) Is The
Self-Existing, Self-Radiant Condition or Being or Person
That Is Always Already Prior To all conditional objects and
Always Already Prior To Apparently Objectified Light (or
Apparently Objectified Spirit-Energy) Itself. Therefore, the
points of view of body and mind (and their Perceptions,
Conceptions, or Presumptions) Are Secondary To and Utterly
Dependent Upon The “Point Of View” Of Consciousness Itself
(and The Perception, Conception, or Presumption Associated
With Consciousness Itself). Indeed, The Perceptions,
Conceptions, or Presumptions Based On the points of view of
body and mind Could Not Even Be Made Were body and mind Not
Founded In (or Witnessed By) Consciousness (and When the
body-mind and the conditional worlds Are Finally Recognized
To Be Merely Apparent and Un-Necessary and Non-Binding
Modifications Of The Transcendental, Inherently Spiritual,
and Necessarily Divine Self-Condition, Then There Is Only
You, Only God, Only “Bright” Consciousness, Only Free
Love-Bliss, Only The Perfectly Subjective Feeling Of Being,
Itself).

 

 

 

(43.68) A True or Truly human Culture Must Accommodate
and Tolerate individuals In Each and All Of The Stages Of
Life, but (In The Optimum Case) It Also Must Not Fail To
Inform and Guide The Culture Of Each Of The Progressive
Stages Of Life With The Wisdom-Orientation Of The Seventh
Stage Of Life (or The Wisdom-Orientation Toward Inherent,
and Inherently Perfect, Realization Of That Which Is
Inherently Perfect).

 

 

 

(43.69) In The Way Of The Heart, Each and Every Form (and
Possible Developmental Stage) Of Practice Is Indeed Informed
and Guided By The Wisdom-Orientation Of The Seventh Stage Of
Life. Each and Every Form (and Possible Developmental Stage)
Of Practice (and Each and Every Stage Of Realization) In The
Way Of The Heart Develops In The Context Of One or More Of
The Seven Stages Of Life, but The Orientation Is Always,
From The Earliest Awakening Of The Hearts Great Urge (or
Purpose), To Realize (By self-Understanding and
self-Transcendence) The Inherent (and Inherently Perfect)
and Self-Radiant (or Inherently Spiritual) Self-Condition Of
Transcendental (and Self-Existing) Divine (or Perfectly
Subjective) Being.

 

 

 

(43.70) Therefore, In The Way Of The Heart, There Is A
Great Secret In This Matter Of Transition From Stage Of Life
To Stage Of Life: The Way Of The Heart Is A Process That Is
Both Progressive and Instant.

 

 

 

(43.71) The Process Of The Way Of The Heart, Viewed In
The Vertical (or Extended) Context Of the body-mind, Is A
Process That Must Necessarily Develop Progressively, In The
Form Of Various Practices, Processes, and Signs Which (As I
Have Indicated In This Testament) Are Associated, Variously,
With The Seven Stages Of Life.

 

 

 

(43.72) Even So, The Process Of The Way Of The Heart,
Viewed In The Horizontal Context Of the body-mind-That Is To
Say, In The Simple Context (and Left, Middle, and Right
Ranges) Of The Heart (Upon Which All Extended or conditional
or phenomenal activities, experiences, and Signs Are
Built)-Is A (Generally, Progressive) Process That Can Also
Fulfill Itself Directly (Even Suddenly), Thus Economizing
(and, In Some Instances, Even Bypassing) Various Practices,
Processes, and Signs That Are Otherwise Associated With The
Vertical or Progressive Unfoldment Of The Way Of The
Heart.

 

 

 

(43.73) The Heart Is The Primal Structure In the
body-mind. It Is Basically Made Of Three Parts, Indicated By
The Left Side, The Middle Station, and The Right Side.

 

 

 

(43.74) The Left Side Of The Heart Is The Base Of the
waking state, bodily experience, The Descending or Frontal
Line Of the body-mind, and The First Four Stages Of Life.
(And The Left Side Of The Heart Is Stimulated By any kind of
conceptual activity of mind.)

 

 

 

(43.75) The Middle Station Of The Heart Is The Base Of
the dreaming state, all that is the deeper psyche or subtle
mind, The Ascending or Spinal Line Of the body-mind, The
Deeper Purpose Of The Fourth Stage Of Life (Even Also
Expressed In The Region Of The Left Side Of The Heart and
The Frontal Line Of the body-mind), and The Total Purpose Of
The Fifth Stage Of Life. (And The Middle Station Of The
Heart Is Stimulated By The Progressively Effective
Relinquishment Of all conceptual activity of mind.)

 

 

 

(43.76) The Right Side Of The Heart Is The Free Base Of
the state of deep sleep, and The Free Base Of The
Uninspected Presumption Of an individual or Separate
Conscious self, and It Is Associated With The Final
Liberating Course Of The Spirit-Current (That Moves Downward
To The Right Side Of The Heart From Above the top of the
head), and The Ultimate Purpose Demonstrated In The Context
Of The Sixth Stage Of Life. The Right Side Of The Heart Is
Also Both The Ultimate Root-Origin Of attention and The
Ultimate Root-Origin Of The Divine Spirit-Current Itself.
And It Is The bodily Seat Associated With The
Witness-Position Of Consciousness (Which Even Witnesses, or
Is Always Already Prior To, the conditional “I”, or the
self-Contraction, and Which Thus Witnesses, Inspects, and
Inherently, or Always Already, Transcends the body-mind, the
conditional states of waking, dreaming, and sleeping, and
The Presumption Of an individual or Separate Conscious
self). Therefore, The Right Side Of The Heart Is Also The
bodily Seat Associated (Apparently) With Transcendental,
Inherently Spiritual, and (Ultimately) Divine
Self-Realization, The “Regeneration” Of Amrita Nadi (or The
Apparent Return Of The “Bright” Spirit-Current To the
body-mind After The Awakening Of Divine Self-Realization),
The Continuous Spontaneous Demonstration Of “Open Eyes” (or
The Native Divine Recognition Of the body-mind and all of
its phenomenal relations), and The Entire “Bright” Process
Of The Seventh Stage Of Life. (And The Right Side Of The
Heart Is Stimulated By Direct and Persistent
Feeling-Observation, or Mere and Tacit Witnessing, Of The
Root-Feeling Of Relatedness, but The Right Side Of The
Heart, and Even The Total Heart, Is Fully Awakened, or
Perfectly Resolved In Its Perfect Source, Only In The
Inherently mindless, and, Thus, Inherently thought-free,
Feeling-Transcendence Of All “Difference”, In The Ultimate
and Inherently Perfect Awakening Of Perfectly Subjective
Transcendental, Spiritual, and Divine Consciousness
Itself.)

 

 

 

(43.77) I Have Directly Observed That The Spirit-Current
(or The Great and Spiritual Life-Current) Originally Moves
From The Right Side Of The Heart To The Middle Station Of
The Heart and Then To The Left Side Of The Heart, Just As
mind (or mind-self) and Then body (or body-mind-self) arise
In and To The Transcendental, Inherently Spiritual, and
(Ultimately) Divine Self (and Just As dreams and Then waking
arise, Apparently, on the conditional base of deep sleep,
or, Really, On The Free Base, and In The Perfect
Self-Domain, Of Consciousness Itself). Once The
Spirit-Current Moves In The Heart, From The Right Side To
The Middle Station and Then To The Left Side, and attention
(Thereby) arises with the conditional self In The Context Of
the body-mind, The Inherent (and Perfectly Subjective)
Feeling Of Being (Itself), or The Transcendental (or
Non-conditional) “Point Of View”, Becomes (Apparently)
limited by the body-mind-self (or The Necessarily
conditional Feeling Of Relatedness), and The “Point Of View”
Of The Transcendental (or Non-conditional) Origin (or Real
Condition) Tends (Thereby) To Be Forgotten. Thereafter, The
Spiritual, Transcendental, and Divine Process (Of
Realization Of The Original, or Always Already Real,
Self-Condition) Naturally Becomes A Kind Of “Great Path Of
Return” (Via The Stages Of Life, and, At Last, Via The Right
Side Of The Heart) To The Original or Transcendental (and
Inherently Spiritual) Divine (or Perfectly Subjective)
Self-Condition.

 

 

 

(43.78) The ego-“I” Tends To Relinquish its conditional
viewpoint Only Gradually, Through The Extended or Vertical
Process Of The Stages Of Life (and The Progressive Stages Of
The Developmental Process Of The Way Of The Heart).
Therefore, The Way Of The Heart Tends To Progress In The
Likeness Of The “Great Path Of Return”, Until The Final
Crisis Of The Sixth Stage Of Life (Which Crisis Establishes
The Seventh Stage Of Life).

 

 

 

(43.79) My Purpose (or Heart-Work) Is Not Only To
Communicate Right Understanding Of the ego-“I”, The Seven
Stages Of Life, and The Practices and Signs Naturally
Associated With Each Of The Seven Stages Of Life, but To
“Radically” (or Most Directly) Introduce The Ultimate
(Divine, and Inherently Perfect) Possibility Into That
Entire Affair. Therefore, By Entering Into Relationship With
all conditionally Manifested beings, I Call (and Work To
Align) each and all To My Free Heart-Baptism (and, By Means
Of My Free Heart-Baptism, I Attract each and all To My Very,
and Inherently Perfect, State).

 

 

 

(43.80) My Free Heart-Baptism Works At The Heart Of My
Seeing Devotee. My Free Heart-Baptism (Which Is The Free
Heart-Transmission Of The Mere and Blessing Presence Of The
Self-Radiant, or Inherently Spiritual, and Self-Existing, or
Transcendental, and, Ultimately, or Necessarily, Divine, or
Perfectly Subjective, Being) Constantly Works To Awaken My
Seeing Devotee To The Original or Transcendental (and
Inherently Spiritual) Divine Self-Position (Rather Than To
The Extended or conditional Position Of either the
body-mind-self or the mind-self). My Mere (and Blessing)
Heart-Presence and My Call To Inherent (and Inherently
Perfect) Realization Of The Divine Self-Condition Constantly
Serve To Awaken My Seeing Devotee Directly To The
Witness-Position Of Consciousness Itself, and To The
Inherently Perfect Practice (and The Ultimate, and
Inherently Perfect, Realization) Associated With The Right
Side Of The Heart (and Practice Of The Way Of The Heart In
The Context Of The Sixth Stage Of Life and The Seventh Stage
Of Life).

 

 

 

(43.81) I Call and Attract every one To Realize The
Original (or Transcendental, Inherently Spiritual, and,
Ultimately, Divine) Condition and Position and Inherent (and
Perfectly Subjective) Feeling Of Being (Itself). Only the
limitations (and The Tendencies) In each individuals
Response Determine How Fully or In What Fashion The
Developmental Stages Of Life In The Way Of The Heart
(Previous To Practice In The Context Of The Sixth and The
Seventh Stages Of Life) Must Be Enacted (In The vertical or
Extended Plane Of Practices and Signs).

 

 

 

(43.82) The Seven Stages Of Life Are The Structure
(Determined By The Real and Total and Ultimate
psycho-physical and Spiritual Anatomy Of Man) Wherein and
Whereby the Manifest, or conditional, or psycho-physical
(and human) personality Develops or Evolves (Through
self-Transcendence), and (Ultimately) To The Inherently
Perfect (or Inherently, and Inherently Perfectly,
self-Transcending) Degree. And The Degree Of Perfection Is
The Degree Of Perfect Transcendence. Therefore, In The
Context Of The Way Of The Heart, The First Six Stages Of
Life Are (or Must Be) Understood To Be The (Possible)
Progressive Stages Of The Transcendence Of psycho-physical
egoity, and The Seventh Stage Of Life Is (or Must Be)
Understood To Be The (Necessary) Stage Of Inherently Most
Perfect Demonstration (Wherein and Whereby Inherent, and
Inherently Perfect, Transcendence Is Demonstrated To The
Degree Of Inherently Most Perfect, or Truly Perfectly
Outshining, Self-Radiance).

 

 

 

(43.83) The First Six Stages Of Life Are (or Must Be) A
Continuous Process Of Transcendence Of The Act Of
self-Contracted Identification With conditional
Modifications Of The Spirit-Radiance Of The Divine Person.
Therefore, I Help My Listening Devotee, My Hearing Devotee,
and My Seeing Devotee To Realize That The First Six Stages
Of Life Are Themselves Merely Stages Of Contraction From
Direct and Immediate Realization Of Inherently Love-Blissful
and Self-Existing Consciousness (or Self-Existing and
Self-Radiant and Perfectly Subjective Being, Itself).

 

 

 

(43.84) As A Total Process, The Way Of The Heart Can Be
Rightly Viewed To Be A “Radical Consideration” (and A
Comprehensive “Reality Consideration”) Of the
self-Contraction and The Real or Transcendental (and
Inherently Spiritual) Divine Self-Condition. In Practice,
The Way Of The Heart Tends To Develop Progressively,
Coincident With Progress In and Through and Beyond Each (or
However Many Are, As A Matter Of Specific Practice,
Necessary) Of The First Six Stages Of Life, but, In Truth,
Since The First Six Stages Of Life Are Stages In the
psycho-biography of the ego, The Way Of The Heart (or The
Way That Is The Heart Itself) Is (Simply, or Merely) The
“Radical” Way Of Most Directly (and Truly Most Effectively)
Transcending The First Six Stages Of Life and Entering
(Thereby) Into The Seventh (or egoless and Self-Illumined or
Divinely Enlightened) Stage Of Life.

 

 

 

(43.85) In The Context Of Each and All Of The First Five
Stages Of Life, Your Presumption, By Tendency, Is That You
Are the body-mind-self, and That the body-mind-self Is a
Separate and Independently Real individual entity. And In
The Context Of The Sixth Stage Of Life, Your Presumption, By
Tendency (Even Inherited From the psycho-physical point of
view Associated With Each and All Of The First Five Stages
Of Life), Is That You Are (Even As Consciousness) Separate
and Independent (or Inherently Dissociated From all
conditions, and Even From Any Apparently Other
Consciousness).

 

 

 

(43.86) Therefore, Practice Of The Way Of The Heart In
The Context Of (or Otherwise In Relation To) The First Five
Stages Of Life Must First (and By Grace) Realize (or Awaken,
and Do The Earliest Work Of) Most Fundamental
self-Understanding, and Then the Presumed body-mind-self Is
(On That Basis, and By Grace) To Be Submitted To My By Grace
Revealed Spiritual (and Always Blessing) Presence (and, Thus
and Thereby, To The Spiritual Reality and The Person, or The
Self-Radiant and Self-Existing Self-Condition, Of God,
Truth, or Reality Itself), So That the body-mind-self Is
Progressively Unified With (and Transcended In) My By Grace
Revealed Spiritual (and Always Blessing) Presence (and, Thus
and Thereby, Progressively Unified With, and Transcended In,
The Spirit-Energy and The Person, or The Self-Radiant and
Self-Existing Self-Condition, Of God, Truth, or Reality
Itself), To The Degree That Native Identification With The
Witness-Position Of Consciousness Is (Ultimately, and By
Grace) Revealed. And Practice Of The Way Of The Heart In The
Context Of The Sixth Stage Of Life Is, Most Basically, A
Matter Of Native Identification With Consciousness Itself,
By Grace (Through Continued Right Feeling-Contemplation Of
My Bodily Human Form, My Spiritual, and Always Blessing,
Presence, and My Very, and Inherently Perfect, State,
Exercised To The Degree Of Inherent, and Inherently Perfect,
Identification With My Very, and Inherently Perfect, State),
Until The Presumption Of Separate and Independent
Consciousness Is Utterly Transcended In Native (or Inherent,
and Inherently Perfect) Realization Of The Inherent (and
Inherently Perfect) and Transcendental (and Inherently
Spiritual) Self-Condition (Which Is, Ultimately, The Divine,
or Perfectly Subjective, Self-Consciousness).

 

 

 

(43.87) To Practice The Way Of The Heart In The Context
Of The First Six Stages Of Life, You Must, By Tendency,
Presume To Really Be the conditional and individual or
Separate body-mind-self (or An Otherwise Separate and
Independent, or Inherently Dissociated, Consciousness), but
If You Will (By Grace) Only (Progressively, and Then
Ultimately) Realize (and Thus Constantly Presume) That You
Are The Self-Radiant (or Inherently Spiritual) and
Self-Existing (or Transcendental) Divine Self, Inherently
Free From Every Form Of Bondage or limitation (Whether In
The Form Of Attachment Or Dissociation), Then The Only
“Practice” Possible For You Is That Of The Seventh Stage Of
Life (In Which The Transcendental, and Inherently Spiritual,
Divine Self Inherently and Spontaneously Recognizes all
Apparently arising conditions, or limitations, or All
Modifications Of Its Own Radiance or Love-Bliss, and Thus
Apparently and Progressively Restores Its Own Radiance To
Itself, Un-Modified, Even To The Degree Of The Perfect
Outshining Of conditional Existence Itself).

 

 

 

(43.88) Of Course, True Divine Enlightenment (or The
Seventh Stage Realization) Will Awaken, In The Context Of
conditional Existence, Only In The Midst Of The Ordeal Of
The Seven Stages Of Life, and The Way Of The Heart Requires
Full Participation In the conditions Associated With Each
(or At Least Most) Of The Seven Stages Of Life. However, The
Call and The Help Given By Me To all those who Practice The
Way Of The Heart Makes It Possible For Certain Features Of
The First Six Stages Of Life To Be Bypassed (or Fulfilled In
Principle and In Effect Before They Are Fulfilled In Every
Detail Of conditional experience).

 

 

 

(43.89) To Transcend egoity (or self-Contraction) Is To
Transcend The First Six Stages Of Life. Therefore, If
self-Transcendence Is Quickened, or If There Is A Sudden
Transition From the point of view of the body, or of the
body-mind, or of the mind To The Native Position Of
Consciousness Itself, Then The Structurally Determined
Passage (or “Great Path Of Return”) Through The Progressive
Stages Of Life (In The Way Of The Heart) Will Be Quickened
or Even Altered.

 

 

 

(43.90) The psycho-physical (or Otherwise Presumed) ego,
as it (Apparently) is (or as it Progressively appears) In
The First Six Stages Of Life, Must Be Really Transcended.
Each Of The Progressive Stages Of Life Is (In Principle, or
Really) A Test Of self-Transcendence, and Each Of The First
Six (or Progressive) Stages Of Life Is, Therefore, To Be
Directly Engaged As A Test Of self-Transcendence (or
Otherwise Bypassed On The Basis Of Real and Prior
self-Transcendence) In The Course Of The First Six
Practicing Stages Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart (or, Otherwise, In The Technically
“Simpler”, or Even “Simplest”, Course Of “Lay
Congregationist” Practice Of The Way Of The Heart, Which
Practice Is Not To Be Engaged or Measured According To All
The Technically “Elaborate” Specifics Of The Technically
“Fully Elaborated” Form Of The Way Of The Heart, but Which
Practice, Nonetheless, Develops, and, In A Formal Manner,
Must Be Examined and Interpreted, Via The By Me Described
Characteristic “Lay Congregationist” Signs Of Listening, and
Hearing, and Seeing, and Via The By Me Described
Characteristic “Lay Congregationist” Signs Of The First Six
Stages Of Life, and, Ultimately, Also Of The Seventh Stage
Of Life). This Test Of self-Transcendence Begins At The
Student-Beginner Stage Of The Way Of The Heart (and Even At
The Student-Novice Stage, Of Approach To The Way Of The
Heart), and The Test Intensifies, Stage Of Life By Stage Of
Life, Thereafter. Therefore (and As The Stages Of Life, and
The Developmental Stages Of Practice, Progress), If There Is
Weakness In Listening (or In The Availability Of attention
and Feeling), or If The Impulse (or The Motive) Toward
Perfectly self-Transcending God-Realization Is Not
Fundamental and Intense, or If There Is Weakness In The
Application Of self-Discipline (functional, practical,
relational, or Cultural), or If There Is Weakness In
Hearing, or In Seeing, or If There Is Weakness In Any Form
Of Practicing, Then Passage Through (and Beyond) The
Progressive Stages Of Life Will Be Retarded and Prolonged,
but If The Listening Is True, and If The Impulse (or The
Motive) Toward Perfectly self-Transcending God-Realization
Is Real, and If The self-Discipline Is Consistent and
Effective, and If The Hearing, The Seeing, and The Advancing
Practice Are All (and Progressively, and Fundamentally)
Strong, Then The Transition To Ultimate and Inherently
Perfect Practice (or Practice In The Context Of
Consciousness Itself) Can Be Quickened By Free and Real
Response To Grace, and It May Not Be Necessary For Every
Classic Detail Of The Progressive Stages Of Life To Be
Fulfilled In That By Grace Quickened Process.

 

 

 

(43.91) The First Three Stages Of Life Are (in
themselves) Simply Stages Of ordinary human Development
(functional, practical, and relational). They Will Tend To
Be Fulfilled (If Only To A Lesser Degree) In Any Case. (If
death Occurs During the earlier years, or At Any Stage Of
Life, and Full Awakening Does Not Take Place Either Before
Or During The death Process and If Divine Translation Is,
Therefore, Not Realized, Then The Process Of Awakening and
Divine Translation Will, or Must, Take Place Under the
conditions that arise after death and Via The Stages Of Life
That arise after death.)

 

 

 

(43.92) Relative To The First Three Stages Of Life, The
Great (and Inherent) Obligation Is To Overcome Un-Happy and
ego-Reinforcing Tendencies That Prevent The Transition To
The Fourth Stage Of Life. Therefore, It Becomes The
Obligation Of the physically adult human individual (or the
Developing human being who Has Attained the physical age Of
Basic Adaptation To The First Three Stages Of Life) To
Thoroughly Observe and (Most Fundamentally) Understand and
Really and Effectively Transcend The First Three Stages Of
egoity (or The Pattern Of self-Contraction That Has Issued
From the years of infancy, childhood, and adolescence).

 

 

 

(43.93) The Fourth, The Fifth, and The Sixth Stages Of
Life Are Each Associated With A Specific Potential Error.
And If The Specific Error Is (In The Way Of The Heart)
Transcended, Then Passage Through The Particular Stage Of
Life Can Be Quickened (and, In The Likely Case Of Early
Transition To Practice Of The Way Of The Heart In The
Context Of The Sixth Stage Of Life, Even All Of The Fifth
Stage, and “Advanced” Fourth Stage, Ascending Practice May
Be Directly Bypassed).

 

 

 

(43.94) The Fourth Stage Error Is The Tendency To Prolong
The First Three Stages Of Life (and The Patterns Of
Un-Happiness That Are egoically Associated With The First
Three Stages Of Life) and To Make The Fourth Stage Of Life
An End In Itself (Rather Than A Transition, or A
Transitional Means, For The Realization Of The Stages Of
Life Beyond The Fourth). This Tendency Takes The Form Of A
Fixed Idea Of God (As An Ultimate Entity Eternally Separate
From the conditional self-entity) and A Fixed Idea Of the
personal self (As Either a Mortal Or an Immortal entity that
Is Eternally Separate From and Dependent Upon God). On The
Basis Of This Tendency, The Fourth Stage Of Life Is Made
Into A Never-Ending Search For God and A Never-Ending Appeal
To God For Intimacy, Relief, and self-Satisfaction.

 

 

 

(43.95) In The Way Of The Heart, The Fourth Stage Error
Is Transcended (and The Fourth Stage Of Life Itself Is
Quickened) By The Process Of True Hearing, Seeing, and
Practicing. Through Effective (or Truly self-Surrendering
and self-Forgetting) Listening, and By True Hearing (or The
Awakening, and The Effective Exercise, Of Most Fundamental
self-Understanding), the self-Contraction (and the ego-Idea,
or The Illusion and The Fixed Presumption Of an Eternally
Separate self-entity) Must Be Transcended. Through True
Seeing (By Means Of The Reception Of My Heart-Baptism), The
Real (and Even Total) Divine Condition Is (By Grace)
Realized Directly, and It Is (or Must Be) Immediately
Realized (In every moment Of Heart-Communion With Me) As The
Ultimate Self-Condition (Rather Than Merely The Ultimate
Object) Of the conditional self. And Through True (and
Really Effective) Practicing, Either The Fourth Stage Of
Life Is (Progressively) Linked To The Fifth Stage Of Life Or
(In The Case Of Most Practitioners Of The Way Of The Heart)
The Fourth Stage Of Life (In Its “Basic” Form) Is Linked
Directly To The Sixth Stage Of Life.

 

 

 

(43.96) The Fifth Stage Error (Even Associated With The
Ascending Process In The “Advanced” Context Of The Fourth
Stage Of Life) Is The Tendency To Seek and To Cling To
subtle phenomenal objects and states (or Else To Seek or To
Cling To The merely conditional Transcendence Of these In
Utterly Ascended, or Fifth Stage, conditional Nirvikalpa
Samadhi), As If subtle phenomenal objects and subtle
phenomenal states Are (or Else Fifth Stage conditional
Nirvikalpa Samadhi Is) The Sufficient or Ultimate or Perfect
Realization Of God, Truth, Reality, or Happiness. This Error
Is Transcended When (By Grace) There Is Real and Stable
Awakening To The Native Witness-Position Of Consciousness
(Inherently Free Of All Seeking, Clinging, and Avoiding In
Both The Descending and The Ascending Dimensions Of
conditional Existence). Therefore, It Is Possible That The
Sign Of Fifth Stage conditional Nirvikalpa Samadhi (Which,
In The Way Of The Heart, Is The Otherwise Necessary Sign
That Must Precede The Transition To Practice In The Context
Of The Sixth Stage Of Life) Can Be Bypassed, If An Earlier
(but True and Stable) Awakening To The Witness-Position Of
Consciousness Occurs.

 

 

 

(43.97) The Sixth Stage Error Is The Tendency To Hold On
To The (Inherently Subjective) Position Of Consciousness As
A Reality Inherently Separate (or Dissociated) From
Objective Light (or The Universal Spirit-Energy) and all
conditional objects (or all that Is Made Of That Apparently
Objective Light or Spirit-Energy). It Is The Tendency To
Hold On To The Inherent Love-Bliss Of Consciousness By
Strategically Excluding All Awareness Of (or The Tendency To
Grant or Allow attention To) conditional objects and
states.

 

 

 

(43.98) The Sixth Stage Error or Tendency Is Based On
Attachment To The Position Of Consciousness As The Detached
Witness Of conditional events (or That To Whom conditions or
objects arise), Whereas, In Truth, Consciousness Is
Ultimately and Natively and Always Already That In , Of ,
and As Whom conditions or objects arise (As Apparent
Modifications Of Itself).

 

 

 

(43.99) The Sixth Stage Error or Tendency May Eventually
Take The Form Of Jnana Samadhi, Which Is A Temporary State
Of Transcendental Awakeness (Based On Contemplative
Identification With Consciousness Itself) That Is Also
Inherently Associated With An Accompanying Effort, Either
Spontaneous Or Willful, That Excludes all conditional or
phenomenal objects and states. In Any Case, The Rightly
Understood and Rightly Engaged Process Of The Way Of The
Heart In The Context Of The Sixth Stage Of Life Will (or
Must, Even If Progressively) Transcend The Sixth Stage Error
or Tendency. And That Transcendence Is (Ultimately)
Demonstrated In (and By) Sahaj Samadhi (or The Free and
Truly Divine, or Most Perfectly Subjective, Realization Of
Self-Existing and Self-Radiant Consciousness), In Which
conditional objects and states Are Freely Allowed To arise
and Even To Be Noticed, and In Which conditional objects and
states Are Inherently Recognized As Merely Apparent,
Un-Necessary, and Non-Binding Modifications Of Perfectly
Subjective Consciousness Itself, Which Is Inherently Free As
Love-Bliss Itself, Self-Existing and Self-Radiant (and Thus
Divine).

 

 

 

(43.100) Therefore, In The Way Of The Heart, The
Transition From Practice In The Context Of The Sixth Stage
Of Life To “Practice” (or Inherently Perfect Demonstration)
In The Context Of The Seventh Stage Of Life Can Be
Quickened, By Grace, If The egoic Effort To Separate or
Contract From conditional Existence (or Even From Objective
Light or Spirit-Energy Itself) Is (By Grace) Whole-Heartedly
Released In Inherent, and Inherently Perfect, Spiritual,
Transcendental, and Divine Self-Consciousness.

 

 

 

(43.101) The Way Of The Heart Is Not Merely A Call To
Fulfill The Stages Of Life. It Is A “Radical” Call To
Transcend The First Six Stages Of Life and To Most Perfectly
Embrace (or To Inherently, and Inherently Most Perfectly,
Realize) The Already Divinely Enlightened, or Seventh, Stage
Of Life. The Way Of The Heart Is A Call To (Most
Fundamentally) Understand and Utterly Transcend the
self-Contraction. Therefore, The Way Of The Heart Is A Call
To Pass The Test Of Each and Every Stage Of Life (Perhaps,
In The Process, Even By Directly and Effectively Bypassing
Some, As In The Case Of Early Transition To Practice Of The
Way Of The Heart In The Context Of The Sixth Stage Of Life).
And The Way Of The Heart Is A Call To Most Directly (and As
Quickly As Possible) Transcend The Progressive Stages Of
Life (Previous To The Seventh). Therefore, The Way Of The
Heart Is A Call To Quicken Progressive Practice By Directly
Transcending the Binding limitations Associated With The
First Three Stages Of Life and The Fundamental Errors That
Are Characteristically Associated With The Fourth Stage, The
Fifth Stage, and The Sixth Stage Of Life.

 

 

 

(43.102) My Call Is Always A “Radical” Call To Most
Directly self-Surrendering, self-Forgetting, and
self-Transcending Satsang With Me, and (Thus and Thereby) To
Most Direct (or Truly self-Surrendering, self-Forgetting,
and self-Transcending) Heart-Communion With The Divine
Person and Grace, To The Degree, Ultimately, Of Inherently
Most Perfect Realization Of The Ultimate and Inherently
Perfect Practice Of The Way Of The Heart. And, Even Though
The Tendency Of the body-mind Is To Progress, Even Slowly,
Through The Stages Of Life, The Process Can Be Quickened and
(Eventually) Inherently Perfectly Fulfilled, If the
self-Contraction Is Understood and Persistently Transcended
In Always Present Heart-Communion With Me (and, Thus and
Thereby, With The Self-Radiant and Self-Existing Divine
Self-Condition).

 

 

 

(43.103) The Decision To Bypass The Attainment Of Fifth
Stage conditional Nirvikalpa Samadhi Is Not To Be Made
Arbitrarily, Either On The Basis Of A merely mental
Preference Or On The Basis Of A Presumed Need (or Search)
For An Easy “Solution” To The Conceived “Problem” Of
self-Transcending Practice. Quickened Progress Through The
Stages Of Life In The Way Of The Heart (and Even Bypass Of
Some Portions Of The First Six Stages Of Life In The Course
Of Your Practice Of The Way Of The Heart) May Occur, but
Such Must Occur Only On A Real Basis. In The Way Of The
Heart, Each and All Of The Stages Of Life (and Each and All
Of The Developmental Stages Of Practice) You Enter Must Be
Entered Seriously, and Engaged (or Practiced) With Great
Intensity, If The Process Is, By Grace, To Be Either
Quickened Or (Eventually) Inherently Perfectly Fulfilled.
However Many Stages Of Life (and However Many Developmental
Stages Of Practice) You Enter In The Way Of The Heart, the
self-Contraction Must Be Directly Observed, Most
Fundamentally Understood, and Really (and Effectively)
Transcended In The Context Of (or Otherwise In Relation To)
Each Of The First Six Stages Of Life. However Many Stages Of
Life (and However Many Developmental Stages Of Practice) You
Enter In The Way Of The Heart, The Errors Of The Fourth
Stage, The Fifth Stage, and The Sixth Stage Of Life Must Be
Directly Observed, Most Fundamentally Understood (As
self-Contraction), and Really (and Effectively) Transcended.
If All Of This Is Done, Then The Progress To The “Perfect
Practice”, and Through To The Seventh Stage Of Life, Can Be
Quickened (and, Thus, The Course May Even Be Shortened), By
Grace.

 

 

 

(43.104) The Transition To (Either Technically
“Elaborate” Or Technically “Simpler”, or Even “Simplest”)
Practice Of The Way Of The Heart In The Context Of The Sixth
Stage Of Life Can Be Made After The Accomplishment Of The
Sign Of Fifth Stage conditional Nirvikalpa Samadhi, but Also
(and Necessarily) Only After The Awakening Of Native, True,
and Stable Identification With The Witness-Position Of
Consciousness. Likewise, The Transition To Practice Of The
Way Of The Heart In The Context Of The Sixth Stage Of Life
Can Be Made Previous To The Accomplishment Of The Sign Of
Fifth Stage conditional Nirvikalpa Samadhi, If There Is
Real, Direct, and Stable Transcendence Of The Fundamental
Errors (and other Presumed limitations) Associated With The
First Five Stages Of Life, and If There Is The (Real, and
Stable) Awakening Of Native Identification With The
Witness-Position Of Consciousness.

 

 

 

(43.105) In The Way Of The Heart, All Possible Graceful
(or Always Giving) Means (Including My Complete and Summary
Word, My Leelas Of Teaching and Of Blessing, My
Heart-Attractive Bodily Human Sign, My Spiritual, and Always
Blessing, and Heart-Awakening Presence, and My Very, and
Inherently Perfect, and Divinely Self-Revealing State) Are
(Directly, or, Otherwise, Tacitly) Given, From The
Beginning, To All Practitioners Of The Way Of The Heart, and
This In Order (In The Case Of Each and Every Practitioner Of
Any By Me Given Form Of The Way Of The Heart) To
Progressively Awaken (and Then To Inherently, and Inherently
Perfectly, Establish) The Ultimate (and Inherently Perfect)
Process (or The “Perfect Practice”) Of The Way Of The Heart.
Therefore, Practitioners Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart Will (or Should),
Except In Rare Cases (Of individuals Burdened With Unusually
Strong subtle Tendencies Of mind), Enter The Sixth
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart Early and Directly, By Grace,
Through Right (and Effectively self-Transcending)
Participation In The Student-Beginner Stage and The First
Three Practicing Stages Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart. And “Lay
Congregationist” Practitioners Of The Technically “Simpler”
(or Even “Simplest”) Form Of The Way Of The Heart Will (or
Should), Except In Rare Cases (Of individuals Burdened With
Unusually Strong subtle Tendencies Of mind), Begin Practice
Of The Way Of The Heart In The (Either Technically “Simpler”
Or Technically “Simplest”) Context Of The Sixth Stage Of
Life Early and Directly, By Grace, Through Right (and
Effectively self-Transcending) Participation In The
Student-Beginner Stage, and The Intensive Listening-Hearing
Stage, and The Would-Be-Seeing (or Progressively Seeing)
Stage, and The First Actually Seeing Stage Of Practice In
The Context Of The (Fully Established) “Basic” Fourth Stage
Of Life In The Way Of The Heart.

 

 

 

(43.106) Among The Signs Associated (In The Way Of The
Heart) With The (Grace-Given) Stable Awakening Of Native
Identification With The Witness-Position Of Consciousness
(Which Stable Awakening Permits, and Even Requires, The
Transition To Practice Of The Way Of The Heart In The
Context Of The Sixth Stage Of Life), There Will (or Must) Be
The (Grace-Given) Feeling-Awareness That The Spirit-Current
Is Undermining the act of attention (and Thus Relaxing The
Tendency To Identify With the body-mind) By Radiating
(Priorly and Profoundly) In The Right Side Of The Heart
(Rather Than Merely or Only In The Circle, or The Vertical
Plane and Circuit Associated With The Left Side and The
Middle Station Of The Heart, Whereby attention Is Attracted
and Moved To the gross and subtle phenomena of body and
mind). However, The Spirit-Current In The Right Side Of The
Heart May (Perhaps) Not Be Markedly Revealed Immediately In
The “Event” (or Great Acknowledgement) Of Stable Awakening
To The Native Witness-Position Of Consciousness, but
(Perhaps) Only When (or Not Until) Practice Of The Way Of
The Heart Actually Begins (and Begins To Develop, By Grace)
In The Context Of The Sixth Stage Of Life.

 

 

 

(43.107) Certainly, The Spirit-Current In The Right Side
Of The Heart Will (or Must), By Grace, Be Progressively Felt
(Directly, and Then Consistently) In The Course Of The Sixth
Stage Of Life In The Way Of The Heart (or In The Course Of
Even Any By Me Given Form Of The “Perfect Practice” Of The
Way Of The Heart In The Context Of The Sixth Stage Of Life),
and (In That Context) The Full Significance (or Great
Heart-Work) Of The Spirit-Current In The Right Side Of The
Heart Will (or Must) Become (Progressively) Clear and
Profound. Likewise, In The Way Of The Heart In The Context
Of The Seventh Stage Of Life (and The Priorly Enlightened
Demonstration Of Divinely Self-Abiding Recognition), The
Appearance, or Feeling, Of The Spirit-Current In The Right
Side Of The Heart (and, From Thence, In Amrita Nadi, and
Even In The Total Heart and The Full Circle, and Perhaps
Also In The Arrow) Continues To Be The (Apparent) Structure
Of Primary Importance. (However, The Fundamental Realization
Of The Way Of The Heart In The Context Of The Sixth Stage Of
Life Is That Of Transcendental, and Inherently Spiritual,
Self-Consciousness, Prior To, and, Perhaps, In Any
Meditation, Temporarily Excluding, All psycho-physical
References. And The Fundamental Realization Of The Way Of
The Heart In The Context Of, and In The Transition To, The
Seventh Stage Of Life Is Transcendental, and Inherently
Spiritual, Divine Self-Consciousness, or Inherently Most
Perfectly Realized Spiritual and Transcendental and
Perfectly Subjective Self-Consciousness, Prior To, and Not
Strategically Excluding, but Ultimately Outshining, All
psycho-physical References.)

 

 

 

( 43. 108) In The Case Of The Spontaneous (or Graceful)
Awakening Of True and Stable Identification With The
Witness-Position Of Consciousness (Prior To the act of
attention, Freely and Indifferently Witnessing Even the act
and the objects of attention), The Purpose Of Fifth Stage
conditional Nirvikalpa Samadhi Has Already (Inherently) Been
Served, Even If The Sign Of Fifth Stage conditional
Nirvikalpa Samadhi Has Not Been Experienced.

 

 

 

(43.109) Truly, The Transition From Practice Of The Way
Of The Heart In The Context Of The Fifth Stage Of Life (or
The First Five Stages Of Life) To Practice Of The Way Of The
Heart In The Context Of The Sixth Stage Of Life Is The Most
Direct (or “Radical”) Expression and Moment Of True (and
Inherently Perfect, or Ultimate) Hearing. When My Devotee
Matures To The Point Of Hearing Me To The Ultimate (or
Inherently Perfect) Degree, All Seeking Falls and Dissolves
Upon The Heart-Deep, The Eternally Unmoved Consciousness
(Who I Am ), The Always Already Free Witness Of the
self-Contracted “I” of the body-mind, The Formless or
Imageless and Soundless Unfathomable “Who” You Are , The
Well Of Being That Merely or Indifferently Reflects (and Is
Never Stirred By) all Apparent conditional experience, all
Apparent conditional knowledge, and all Apparent illusions
or events of limitation.

 

 

 

(43.110) May every one who Listens To Me and Hears Me and
Sees Me Practice The Way Of The Heart To This Inherently
Perfect Degree.

 

 

 

(43.111) I Am The Secret Of This Suddenness.

 

 

 

(43.112) Therefore, Utterly self-Surrendering,
self-Forgetting, and self-Transcending Feeling-Contemplation
Of Me (and Feeling-Communion With Me) As The Divine Person,
Reality, and Self-Condition, and, Thus and Thereby,
Inherently Perfect Feeling-Identification With The Divine
Person, Reality, and Self-Condition, Is The Ultimate (and
Inherently Perfect) Heart-Way For All My Devotees.

 

 

 

(43.113) As and After My Any Devotee Makes The (Formally
Acknowledged) Transition To Any By Me Given Form Of The
“Perfect Practice” Of The Way Of The Heart In The Context Of
The Sixth Stage Of Life, The Orientation (or “Point Of
View”) Of My Devotees Practice Of The Way Of The Heart Will
(or Must Necessarily) Be Distinctively Changed (or Uniquely
and Characteristically Distinguished) From the point of view
(as body, or body-mind, or mind) Characteristically Assumed
In The Context Of The Immediately Previous Developmental
Stage (and the point of view Characteristically Assumed In
Even Any Of The Preceding Developmental Stages) Of The Way
Of The Heart. And That Distinction (or That New
Characteristic “Point Of View”, Which Is That Of
Consciousness Itself) Is (or Must Be) Made By Simple and
Effortless Native (and, Necessarily, Grace-Given)
Identification With Consciousness Itself, Rather Than By Any
Problem-Based Strategy Of Effort (Whether Of body, Or
body-mind, Or mind).

 

 

 

(43.114) The Practice Of Meditation In The Total Context
Of The Fourth Stage Of Life In The Way Of The Heart Is
Associated With Heart-Devotion Of attention To The “What”
That Is (Always, and Ultimately) The Context and Substance
and Controller Of all thoughts and sensations.

 

 

 

(43.115) First, The “What” Of Most Fundamental
self-Understanding, Divine Ignorance, and The Inherent
Lesson Of Life Becomes (or Must Become) Obvious To The
Hearing By Virtue Of The Progressive Process Of Right
Listening (Which Includes Right, and Necessarily Devotional,
Pondering, or Else The Right, and Necessarily Devotional,
Exercise Of Faith, and Which Also Includes Every Kind Of
Right Discipline, and Which Must Begin, and Then Become
Firmly Established, In The Student-Beginner Stage Of The Way
Of The Heart, and Which Must Significantly Begin Even In The
Student-Novice Stage, Of Approach To The Way Of The Heart,
and Which Must Be Developed Further, Formally, Consistently,
and In Detail, To The Degree Of True Hearing, In The Context
Of The First Practicing Stage Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart, or, Otherwise, In
The Technically “Simpler”, or Even “Simplest”, Context Of
Beginning “Lay Congregationist” Practice Of The Way Of The
Heart).

 

 

 

(43.116) Then The “What” Of Spirit-Baptism and
Spiritually Activated Devotional Practice (Founded On The
Primary self-Transcending Response That, Even From The
Beginning Of Practice In The Way Of The Heart, Is
Ishta-Guru-Bhakti Yoga) Becomes (or Must Become) Obvious To
The Seeing In The Context Of The Second Practicing Stage Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart (or, Otherwise, In The Technically “Simpler”, or Even
“Simplest”, Context Of Would-Be-Seeing, or Progressively
Seeing, “Lay Congregationist” Practice Of The Way Of The
Heart).

 

 

 

(43.117) And Spiritually Activated Heart-Practice (or The
Devotion Of attention To The “What” That Is The Gracefully
Revealed Spirit-Current Of My Mere, and Always Blessing,
Heart-Presence) In The Fully Established (and Fully
Spiritually Responsible) Context Of The “Basic” Fourth Stage
Of Life In The Way Of The Heart Is Thereafter To Be
Demonstrated Progressively, First Via The Frontal Line (or
The Descending Process), In Practicing Stage Three Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart
(or, Otherwise, In The Technically “Simpler”, or Even
“Simplest”, “Lay Congregationist” Practice Of The Way Of The
Heart In The Fully Established Context, or First Actually
Seeing Stage, Of The “Basic” Fourth Stage Of Life).

 

 

 

(43.118) Then (If Practice Of The Way Of The Heart In The
Context Of The “Advanced” Fourth Stage Of Life Becomes
Necessary) Spiritually Activated Heart-Practice (or The
Devotion Of attention To The “What” That Is The Gracefully
Revealed Spirit-Current Of My Mere, and Always Blessing,
Heart-Presence) Is To Be Demonstrated Via The Spinal Line
(or The Ascending Process, Toward The Ajna Door), In
Practicing Stage Four Of The Technically “Fully Elaborated”
Form Of The Way Of The Heart (or, Otherwise, In The
Technically “Simpler”, or Even “Simplest”, Course Of “Lay
Congregationist” Practice Of The Way Of The Heart In The
Context Of The “Advanced” Fourth Stage Of Life).

 

 

 

(43.119) Then (If Practice Of The Way Of The Heart In The
Context Of The Fifth Stage Of Life Becomes Necessary) The
Practice Of Meditation In The Context Of The Fifth Stage Of
Life In The Way Of The Heart (and, Therefore, In The Fifth
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart, or, Otherwise, In The Technically
“Simpler”, or Even “Simplest”, Course Of “Lay
Congregationist” Practice Of The Way Of The Heart In The
Context Of The Fifth Stage Of Life) Is To Be Associated With
The Devotional (or Me-Feeling Contemplative and Absorptive)
Ascent Of attention Toward The “Where” (or The Apparently
Objective Source Above The Ajna Door and the Total interior
of the body-mind) From Which or In Which thoughts and
sensations Are arising.

 

 

 

(43.120) And The Practice Of Meditation In The Eventual
Context Of The Sixth Stage Of Life In The Way Of The Heart
(and, Therefore, In The Sixth Practicing Stage Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart,
or, Otherwise, In The Technically “Simpler”, or Even
“Simplest”, Course Of “Lay Congregationist” Practice Of The
Way Of The Heart In The Context Of The Sixth Stage Of Life)
Is To Be Associated With The Inherently Perfect Devotion
(and The Inherent, and Inherently Perfect, Transcendence) Of
functional attention. Indeed, Practice Of The Way Of The
Heart In The Context Of The Sixth Stage Of Life Must Be The
Truly and Inherently Perfect Practice Of Devotion To Me.
Therefore, It Is (or Must Be) A Matter Of Abiding (By Grace,
and Inherently, but Not By Any act or Strategy Of attention)
As The “Who” (or The Inherent, and Transcendental, and
Inherently Spiritual, or Love-Blissful, and Perfectly
Subjective Subject, or Heart) To Whom thoughts and
sensations Are (Otherwise) arising.

 

 

 

(43.121) Practice Of The Way Of The Heart In The Context
Of The Sixth Stage Of Life Cannot Begin Until There Is The
Stable Realization (By Grace) Of Native (and Constant)
Identification With The Witness-Consciousness (or The
Witness-Position Of Consciousness Itself).

 

 

 

(43.122) The Stable Realization Of The
Witness-Consciousness Requires Fundamental Equanimity Of the
body-mind, Realized (In The Way Of The Heart) By Virtue Of A
Fully Effective Devotional Sadhana Of Listening, Hearing,
and Seeing.

 

 

 

(43.123) The Stable Realization Of The
Witness-Consciousness Is Necessarily Associated With (or
Demonstrated By) Effortless Relinquishment Of The Motive Of
attention To Seek Either Fifth Stage conditional Nirvikalpa
Samadhi Or any of the conditional objects or states that May
(Potentially) Be experienced or known Within The Context Of
The Circle (or The Arrow) Of the body-mind.

 

 

 

(43.124) Therefore, The Witness-Consciousness Is Not
Realized By Means Of (or As A Result Of) The Absorption Of
attention In any objects or states of the body-mind, or In
any objects or states Within The Circle (or The Arrow) Of
the body-mind.

 

 

 

(43.125) The Witness-Consciousness Is Simply (or Merely)
and Always Already The Case, but attention (Once it arises)
Seeks (and Identifies With) conditional objects and
states.

 

 

 

(43.126) Consciousness (Itself) Is The Only True Subject
(or Perfectly Subjective Self), and attention Is Always a
conditional act (and Never A True Subject, or Perfectly
Subjective Self, but Only An Illusion Of subjectivity, a
Merely Apparent ego-“I”, Always Requiring and Seeking
conditional objects and states).

 

 

 

(43.127) Consciousness Simply (or Merely) and Always
Already Is In The Witness-Position, whatever arises
(objectively, or Otherwise conditionally). Therefore, The
Witness-Consciousness (or The Witness-Position Of
Consciousness Itself) May Be Spontaneously Realized In any
moment, If (or Whenever) The Search (Of attention) To Become
Absorbed In conditional objects or states Is Relaxed and
Released.

 

 

 

(43.128) The Witness-Position Of Consciousness Is Not
(Itself) Realized As A Result Of (Nor Is It Dependent Upon)
Any Process Whereby attention Is Either Directed Toward Or
Absorbed In any conditional object (itself) or any
conditional state (itself). Nor Is The Witness-Position Of
Consciousness Realized As A Dependent Result (or “End
Phenomenon”) Of The Meditative Absorption Of attention In
The Spirit-Current In The Circle (or The Arrow) Of the
body-mind. And Even If Some Sense Of Identification With The
Witness-Consciousness Is (Coincidentally) experienced In
moments Of Meditative Absorption Of attention In The Circle
(or The Arrow) Of the body-mind, Such experiences Are Not
Permanent (or Stable), Because they Depend Upon conditions
(which, Necessarily, Are Always Changing).

 

 

 

(43.129) It Is An Illusion Of The Search (In The Context
Of The Frontal and The Spinal Lines Of The Circle Of the
body-mind, and In The Context Of The Arrow Of the body-mind)
That The Witness-Position Of Consciousness Can (or Will) Be
Realized When The Capability For attention To Be Absorbed
(In a conditional object or state) Becomes Intense and
Constant.

 

 

 

(43.130) It Is Only When The Search (or The ego-Effort Of
attention) In The Total Context Of The First Five Stages Of
Life (and, Thus, In The Total Context Of The Circle and The
Arrow Of the body-mind) Is, As A Totality, Utterly
Understood By You (and, On That Basis, Freely, Totally, and
Truly Stably Relinquished, At The Heart) That It Becomes
Inherently (and Intuitively, and Directly) Obvious To You
That You Always Already (and Presently) Stand In The
Witness-Position Of Consciousness, and As The
Witness-Consciousness Itself.

 

 

 

(43.131) When (In The Way Of The Heart) The Search (Of
attention) Relative To The First Five Stages Of Life (and
Relative To The Circle and The Arrow Of the body-mind)
Relaxes and Releases (By Grace, and As An Expression Of Most
Fundamental self-Understanding), Then You Already (or
Natively, and Stably) Stand As The Witness-Consciousness.
And That Native Stand Is The Necessary Basis For The
“Perfect Practice” In The Context Of The Sixth Stage Of Life
In The Way Of The Heart.

 

 

 

(43.132) The Apparent mind and the Apparent body and
their Apparent relations are Always Appearing to be this or
that, conditional self and conditional object, Always
Changing, Always Becoming this or that, Always Alternating
Between Positive and Negative, pleasure and pain, Always
Disappearing, and Always dying from it all, but You Are
Always The Same and Only Consciousness. Therefore, In The
Context Of The Sixth Stage Of Life In The Way Of The Heart,
Simply (By Grace, and Inherently, but Not By Any act or
Strategy Of attention) Be Who (or As) You Always Already
Are, The Native Feeling Of Being Itself, Consciousness
Itself, Sometimes Apparently (and Motivelessly) Witnessing
the (Apparent) psycho-physical self and its objects (or the
mind, the body, and their relations), but Always Already
Merely Being, Simply Conscious As Being Itself, Merely Being
Awareness, Inherently selfless and objectless, Inherently
Radiant As Free Spiritual Energy (or Native Love-Bliss), and
Inherently Indifferent To the conditional and Changing self,
or the conditional and Changing mind, or the conditional and
Changing body, and all of their conditional and Changing
relations. In Meditation, Simply (By Grace, and Inherently,
but Not By Any act or Strategy Of attention) Be , Thus,
Realizing The Transcendental (and Inherently Spiritual)
Condition That Is , Always Already Prior To conditional self
and conditional objects. In Meditation, Realized By Grace,
Given As Inherent, and Inherently Perfect, Identification
With My Ultimate (or Inherent, and Inherently Perfect, and
Perfectly Subjective) Form and Presence and State (and, Thus
and Thereby, With The Ultimate, or Inherent, and Inherently
Perfect, and Perfectly Subjective, Form and Presence and
State Of The Divine Person), Simply (or Merely) Be , Thus
Indifferent, Until You Divinely Recognize the mind, the
body, and their relations, or every form of (Apparent)
conditional self or conditional object, As Merely Apparent,
Un-Necessary, and Non-Binding Modifications Of Self-Existing
Being, Self-Radiant Consciousness, and Unqualified
Happiness, or Love-Bliss. When Such Mere Being and Divine
Recognition Are Always Already The Condition Of every
moment, Then (By Grace) Every Kind or Stage Of Meditation
Has Been Transcended In Sahaj Samadhi, or Native and
Transcendental and Inherently Spiritual and Truly Divine
Realization Of What Is , or Of Who Is , Which Is The
Inherent or Native Feeling Of Being (Itself). In That Sahaj
Samadhi, or The Real and Inherently Free Condition Of
Self-Existing and Self-Radiant Consciousness, the Apparent
conditional self (or body-mind) and all its Apparent
conditional objects Appear Simply as objects (Simply, or
Inherently, and Inherently Most Perfectly, Recognized In and
As Consciousness Itself). Then the Apparent conditional self
(or body-mind) No Longer Has The Capability To Define
Consciousness as conditional and Separate subjectivity.

 

 

 

(43.133) The Apparent body-mind is Not (itself) a
Conscious ego-self, Nor is it The Conscious (and Ultimate,
or Perfectly Subjective) Subject Of objects. The Apparent
mind and the Apparent body are themselves objects, or
Dependent parts of the conditional world. And all objects,
including the mind, the body, and their relations, Are,
Equally and Only, Apparently Objectified Modifications Of
The Universal Spirit-Energy (or Self-Radiance) Of The One
and Only Transcendental, Inherently Spiritual, and Divine
(or Perfectly Subjective) Subject-Consciousness. And all
Apparent conditions (including the body-mind), all Apparent
objects, and all Apparent others Are, From The Inherently
Free “Point Of View” Of Consciousness Itself, Inherently and
Spontaneously Recognized To Exist Only In, Of, and As The
One Self-Existing, Eternal, Transcendental, and Self-Radiant
(or Inherently Spiritual) Divine (or Perfectly Subjective)
Subject Itself.

 

 

 

(43.134) Therefore, You Are Not the conditional self (or
body-mind) itself (or in and of itself), conditionally
Related To and limited by conditionally Manifested beings,
objects, states, or events. You Are The Conscious (and
Inherently Free) Witness and The Ultimate (and Inherently
Perfect) Identity Of all conditional (or conditionally
Manifested) events (Including all conditional knowledge, all
conditional knowing, the conditional knower itself, all
conditional experience, all conditional experiencing, and
the conditional experiencer itself). You Are What Is , and
Who Is , The Very Self, or Very Being (Itself), The
Transcendental, Inherently Spiritual, and, Ultimately,
Divine, or Perfectly Subjective, Subject-Condition, Which Is
Consciousness Itself, The Eternally Self-Radiant (or
Inherently Spiritual) Substance and The Inherently Free and
Self-Existing (or Transcendental) Divine Self-Condition Of
the mind, the body, all others, all objective or Objectified
worlds, and The Total conditional Cosmos (or Cosmic Mandala)
Itself.

 

 

 

(43.135) You Are Consciousness Itself, Which Is Itself
The (Ultimate, and Inherently Perfect) “Perfect Practice” Of
The Way Of The Heart. Therefore, When (By Grace, and
Inherently, but Not By Any act or Strategy Of attention)
Consciousness (As Witness) Truly Becomes Your “Point Of
View” (Such That Practice Of The Way Of The Heart In The
Context Of The Sixth Stage Of Life Really Begins), The Three
Stages Of The Progressive “Perfect Practice” Of The Way Of
The Heart Begin (Spontaneously), and (Once The First Stage
Of The “Perfect Practice” Of The Way Of The Heart Is
Formally Acknowledged and Formally Embraced) The Three
(Progressive) Formal Stages Of The “Perfect Practice” Of The
Way Of The Heart Are To Proceed In Their Grace-Given (and
Progressively Formally Acknowledged) Course.

 

 

 

(43.136) The Discipline In The First Stage Of The
“Perfect Practice” Of The Way Of The Heart Is To Be
Consciousness (As Witness, Rather Than as the conditional
activity of attention). It Is To Merely Witness (but Not To
Seek or Identify With or React To) the acts and the objects
of attention, or The Apparent Modifications Of The By Grace
Revealed Spiritual Life-Current.

 

 

 

(43.137) The Discipline In The Second Stage Of The
“Perfect Practice” Of The Way Of The Heart Is To Feel (and,
Thereby, To Contemplate) Consciousness ( Itself ). It Is To
Identify With Consciousness In and As Itself, Prior To all
acts and objects of attention, or All Apparent Modifications
Of The By Grace Revealed Spiritual Life-Current.

 

 

 

(43.138) The First and Second Stages Of The “Perfect
Practice” Are The Two Principal (and Progressive, and
Consecutive) Forms Of Practice In The Sixth Practicing Stage
Of The Technically “Fully Elaborated” Form Of The Way Of The
Heart, and In The Technically “Simpler”, or Even “Simplest”,
“Lay Congregationist” Practice Of The Way Of The Heart In
The Context Of The Sixth Stage Of Life.

 

 

 

(43.139) Eventually, By Grace, The Second Stage Of The
“Perfect Practice” Of The Way Of The Heart Spontaneously
Becomes Transcendental (and Inherently Spiritual, or
“Bright”) Divine Self-Realization, or The Awakening To The
Seventh Stage Of Life.

 

 

 

(43.140) The Third Stage Of The “Perfect Practice” Of The
Way Of The Heart Is The Inherent “Practice” (or Inherently
Perfect Demonstration) Associated With “Bright”
Transcendental Divine Self-Realization (and The Seventh, or
Truly Ultimate, Stage Of Life In The Way Of The Heart).

 

 

 

(43.141) The Third Stage Of The “Perfect Practice” Of The
Way Of The Heart Is The Inherent Recognition (In
Consciousness) and The Inherently Perfect Transcendence (In
Consciousness) Of all objects and all conditions (or All
Apparent Modifications Of The Apparently Cosmically
Displayed Spirit-Current, or “Bright” Inherent Spiritual
Heart-Radiance, Of Perfectly Subjective, and Inherently
Perfect, and Necessarily Divine, Being).

 

 

 

(43.142) The Third Stage Of The “Perfect Practice” Of The
Way Of The Heart Is The Inherent Recognition (In
Consciousness) and The Inherently Perfect Transcendence (In
Consciousness) Of the act of attention itself.

 

 

 

(43.143) The Third Stage Of The “Perfect Practice” Of The
Way Of The Heart Is The Inherent Recognition (In The Divine
Self-Consciousness) and The (Inherently Perfect) Present
Transcendence (In The Divine Self-Consciousness) Of
everything, Even, Ultimately, To The Degree Of Divine
Translation (or The Outshining Of all experience and all
knowledge Of The conditional, or Cosmic, Domain, In The
Self-Existing and Self-Radiant Divine Self-Domain That Is
Consciousness Itself).

 

 

 

(43.144) A Primary Sign Of Your Spontaneous Transition To
The First Stage Of The “Perfect Practice” Of The Way Of The
Heart (and Thus To The Awakening That Initiates The Sixth
Stage Of Life In The Way Of The Heart) Is That the arising
of gross and subtle sensations, mind-forms, and so forth
Will Seem Transparent or Uninvolving To You. And The
Spirit-Current (and Also The “causal Stress”, or conditional
Vibration, Associated With The Root-Feeling Of Relatedness)
Will Likely, At Least At times, Be Felt In The Right Side Of
The Heart, and attention Will (By Grace) Tend (and Should
Thus Also Be Allowed) To Come To Rest (and To Dissolve) In
All The Feeling There. (And The attention-Dissolving Prior
Feeling-Radiance Of The Spirit-Current Itself, Uniquely
Revealed, By Grace, and Inherently, but Not By Any act or
Strategy Of attention, In The Right Side Of The Heart, and
Which attention-Dissolving Feeling-Radiance Is, In The Way
Of The Heart, The Characteristic Sign Of My Spiritual, and
Always Blessing, Presence In The Context Of The Sixth Stage
Of Life, Will Tend, By Grace, To Become Stronger, More
Constant, and More Profound As The Second Stage Of The
“Perfect Practice” Develops In The Way Of The Heart.)
Therefore, Instead Of The Previous Inclination Toward
objectified phenomena (of any kind, whether physical or
mental, gross or subtle, Descending or Ascending), You Will
Feel Natively (Obviously or Motivelessly) Identified With
The Position Of Consciousness As Witness, Feeling It To Be
That To Which all feelings, visions, auditions, thoughts,
and so forth, Are arising. Under all circumstances (waking,
dreaming, or sleeping), You Will Simply Stand As The
Witnessing Consciousness (Not Seeking, Not Clinging, Not
Trying To Strategically Escape), and This Stance Will Grant
The Deepest Equanimity To the body-mind. These Are The Basic
Signs Associated With The First Stage Of The “Perfect
Practice” Of The Way Of The Heart (Which Stage Corresponds
To The Admonition To Be Consciousness).

 

 

 

(43.145) The act of attention Is Naturally Oriented
Toward objects. During Meditation In The First Stage Of The
“Perfect Practice” Of The Way Of The Heart (and Even During
any Preliminary or Preparatory period Of Meditation In The
Second Stage Of The “Perfect Practice” Of The Way Of The
Heart), attention May Be Allowed (or May Otherwise Be
Spontaneously Found) To Relax (or Fall) From all objects,
and (Thereby) To Dissolve In its conditional Root Of Origin,
Which Is The Simple (Directly Felt) Feeling Of Relatedness
(Inherently Associated With The Right Side Of The Heart). In
The Case Of any one who Has Made The Transition To The Sixth
Stage Of Life In The Way Of The Heart From Either The (Fully
Developed) “Advanced” Fourth Stage Of Life Or The Fifth
Stage Of Life In The Way Of The Heart, attention May Be
Allowed (or May Otherwise Be Spontaneously Found) Either To
Continue (Temporarily) To Focus In My Spirit-Current Of
Grace At The Ajna Door Or (Otherwise) To Focus On (but Not
Otherwise To Seek or Avoid) any objects (gross, subtle, or
causal) that Happen To appear, but, In Either Case (and
Simply By Virtue Of Inherent and Steady Abiding As The
Witness-Consciousness In Relation To the act, and The Focus,
and Even all the conditionally arising objects, Of
attention), attention Will (In Due Course) Fall Into The
Original (or Always First) Witnessed Event, Which Is The
Root-Feeling Of Relatedness (Inherently Associated With The
Right Side Of The Heart). In Any Case, the act of attention
Should Not Be Intentionally Concentrated (Strategically and
Merely) In the objective physical space Of The Right Side Of
The Heart, Since The Heart On The Right Is To Be
Subjectively (or Natively, and Not Merely Objectively, and
physically) “Located” As The (Ultimate and Perfectly
Subjective) Source-Point Of attention. Therefore, In (and
By) The (Either Technically “Elaborate” Or Technically
“Simpler”, or Even :Simplest”) “Perfect Practice” Of The Way
Of The Heart (and In and By Whichever By Me Given Form Of
The “Perfect Practice” Is, Rightly, Assumed), attention
Should Simply Be Allowed To Be, By Grace, and In Due Course,
Spontaneously, or Effortlessly, Undermined and Dissolved,
Through The “Locating” Process Of Devotional Heart-Feeling
(Gracefully Attracted By My Mere Presence, or The Inherently
Attractive Power Of My Very, and By Grace Revealed, and
Inherently Perfect, State). And, By (and To, and In) That
Devotional (or By Grace Attracted ) Heart-Feeling (Which
Undermines and Dissolves attention), Rather Than By The
Effort Of attention itself (Which Only Reinforces attention
itself, and, Therefore, self-Contraction itself), The
Spirit-Current Of Love-Bliss Itself (Eternally Prior To The
conditional Root-Feeling Of Relatedness) Will (In Due
Course, By Grace, or As Grace Will Have It) Be Revealed Via,
and In, and Beyond The Right Side Of The Heart.

 

 

 

(43.146) During Meditation In The Technically “Simpler”
(or Even “Simplest”) “Lay Congregationist” Practice Of The
Way Of The Heart In The Context Of The Sixth Stage Of Life,
Instead Of Indulging In Random thoughts, You May (According
To Your Already Established, and Immediately Previous,
Manner Of Practice) Continue To Practice self-Enquiry or
Re-Cognition (Either At The Ajna Door Or Otherwise In Random
Address To The Root-Contraction That Is The Feeling Of
Relatedness, If The Root-Feeling Of Relatedness Is Itself
Spontaneously Encountered or “Located”), or You May Invoke
Me At The Ajna Door (Via The Sat-Guru-Naama Mantra, or Else
Via My Principal Name, “Da”), or You May Simply
Feel-Contemplate My Spirit-Current Of Grace At The Ajna
Door, or You May, By Grace, Simply Practice The Most
Rudimentary Exercise Of The First and Second Parts Of The
“Perfect Practice” (Simply According To The Two Basic By Me
Given Admonitions Associated With The First Two Parts Of The
By Me Given “Perfect Practice”, and On The Basis Of
“Simplest”, but Entirely Non-verbal, or Not at all verbally
Assisted, Feeling-Contemplation Of Me, and Most Direct, and
Grace-Given, Feeling-Identification With My Very, and
Inherently Perfect, State).

 

 

 

(43.147) During Meditation In The Context Of The Sixth
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart, Instead Of Indulging In Random
thoughts, You May (According To Your Already Established,
and Immediately Previous, Manner Of Practice) Continue To
Practice self-Enquiry or Re-Cognition (Either At The Ajna
Door Or Otherwise In Random Address To The Root-Contraction
That Is The Feeling Of Relatedness, If The Root-Feeling Of
Relatedness Is Itself Spontaneously Encountered or
“Located”), or You May Perform Mahamantra Invocation At The
Ajna Door, or You May Simply Feel-Contemplate My
Spirit-Current Of Grace At The Ajna Door, or You May
Practice Feeling-Enquiry.

 

 

 

(43.148) Whenever You (As An Effective Practitioner Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart) Make The Transition To The Sixth Practicing Stage Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart, The Previously Established Practice Of Either
self-Enquiry (and Re-Cognition) Or True Prayer (In The Form
Of Mahamantra Meditation) May (If You So Choose) Continue,
If The Transition To Practicing Stage Six Of The Technically
“Fully Elaborated” Form Of The Way Of The Heart Is Made
Either From The Point Of Mature, or Fullest, Development Of
The Ascending Practice In Practicing Stage Four Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart
Or, Otherwise, From Any Point In Practicing Stage Five Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart. However, As An Alternative Primary Practice (and Even
Necessarily So, If The Transition To Practicing Stage Six Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart Is Early Made, Directly From The Point Of Basic
Maturity In Practicing Stage Three Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart, or, Otherwise,
From Practicing Stage Four Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart, but Previous To
The Point Of Mature, or Fullest, Development Of The
Ascending Practice In Practicing Stage Four Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart,
and, Thus, Previous To The Achievement Of The Fully
Ascending, or Even Fully Ascended, Form Of Either
self-Enquiry, and Re-Cognition, Or True Prayer),
Feeling-Enquiry (Which Is Technically “Elaborate”
Feeling-“Consideration” Of The Feeling Of Relatedness, or
attention itself, and Direct Feeling-Transcendence Of The
Feeling Of Relatedness, or The Root-Essence Of the ego-“I”,
In Consciousness Itself, Realized As The Most Prior Feeling
Of Being, and Which Practice Is Itself The Ultimate Essence,
or The Inherently Perfect Epitome, Of Both Technically
“Elaborate” True Prayer and Technically “Elaborate”
self-Enquiry Including Re-Cognition) May (Especially In The
Context Of Meditation) Be Freely Engaged.

 

 

 

(43.149) If Native Identification With The
Witness-Position Of Consciousness Is Stably Awakened As
Early As The Point Of Basic Maturity In Practicing Stage
Three Of The Technically ” Fully Elaborated ” Form Of The
Way Of The Heart, Then The Specific Practice Of
Feeling-Enquiry Should (and Must) Immediately Begin In The
Context Of Practicing Stage Six Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart. The Practice Of
Feeling-Enquiry Is, Most Basically, The Practice Of Direct
Observation (From The Native Position Of The
Witness-Consciousness) Of The Root-Feeling Of Relatedness,
Which Is Itself The Essence Of attention itself (and,
Therefore, Of the ego-“I” itself), and Then (By Grace)
Direct Transcendence Of The Root-Feeling Of Relatedness,
Through Feeling-Identification With Me (As “Atma-Murti”, or
The Most Prior Feeling Of Being, Itself, and As The
Spirit-Current Of Self-Radiant Love-Bliss, Revealed In The
Right Side Of The Heart), Until, or To The Degree Of, Native
(or Inherent, and Inherently Perfect) Identification With
Consciousness (Itself). And This Technically “Elaborate”
Practice (Of Feeling-Enquiry) Becomes The Necessary (or
Clearly Right and Appropriate) Primary Practice In The Case
Of The Direct Transition From Practicing Stage Three To
Practicing Stage Six Of The Technically “Fully Elaborated”
Form Of The Way Of The Heart (or From Practicing Stage Four,
but Previous To The Fullest Development Of The Ascending
Practice At Practicing Stage Four, To Practicing Stage Six
Of The Technically “Fully Elaborated” Form Of The Way Of The
Heart). Likewise, All Other (or Previously Established)
Technical Practices Of The Technically “Fully Elaborated”
Form Of The Way Of The Heart, Including Technically “Fully
Elaborated” self-Enquiry (and Re-Cognition), and, Also, or
Otherwise, Any and Every Previously Established Form Of
Technically “Fully Elaborated” True Prayer, Cease To Be
Primary Practices (and Become Only Secondary, or Supportive
and Occasional, Practices) If There Is Such An Early and
Free Awakening To Steady Identification With The
Witness-Position Of Consciousness (and To The Technically
“Elaborate” Practice Of Feeling-Enquiry).

 

 

 

(43.150) Feeling-Enquiry Is A Technically “Elaborate”
Epitome Of Technically “Elaborate” self-Enquiry (and
Re-Cognition) and Technically “Elaborate” True Prayer,
Advanced Into The Context Of The “Fully Elaborated” Practice
Of The Sixth Stage Of Life In The Way Of The Heart. It Is
(Necessarily) To Be Practiced By All Devotees who Make The
Transition To Practicing Stage Six Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart Directly From
Practicing Stage Three Of The Technically “Fully Elaborated”
Form Of The Way Of The Heart, or who Otherwise Make The
Transition To Practicing Stage Six Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart Previous To The
Point Of Mature, or Fullest, Development Of The Ascending
Process In Practicing Stage Four Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart. And Even Any
Devotee who Makes The Transition To Practicing Stage Six Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart From The Point Of Mature, or Fullest, Development Of
The Ascending Practice In Practicing Stage Four Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart,
or (Otherwise) From (Any Point In) Practicing Stage Five Of
The Technically “Fully Elaborated” Form Of The Way Of The
Heart, May (and, Unless Strongly Moved To Adopt One Of The
By Me Given Alternative Forms Of The “Perfect Practice”,
Should ) Choose To Practice Feeling-Enquiry As The Primary
(or, Especially, Meditative) Practice (In The Context Of
Practicing Stage Six Of The Technically “Fully Elaborated”
Form Of The Way Of The Heart), As An Alternative To
Continuing (In Sixth Stage Terms) Either self-Enquiry (or
Re-Cognition) Or True Prayer (Via One or Another Form Of The
Mahamantra) As The Primary (or, Especially, Meditative)
Practice.

 

 

 

(43.151) Feeling-Enquiry (As It Develops In The Sixth
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart) Is The Heart-Feeling Practice
Whereby The Root-Feeling Of Relatedness (Which Is The Root
and The Epitome Of the ego-“I”, or self-Contraction) Is
Directly Surrendered, Forgotten, and Transcended (By The By
Me Given Practice Of “Locating”, and Natively Identifying
With, Its Source, Which Is Consciousness Itself, or
Love-Bliss Itself, or The Most Prior Feeling Of Being,
Itself, To Whom, or To Which Condition, The Root-Feeling Of
Relatedness, or Of “Difference”, Is Otherwise arising).

 

 

 

(43.152) Feeling-Enquiry (As It Develops In The Sixth
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart) Is (Like All Other Practices In The
Way Of The Heart) Based Upon (and Given By)
Feeling-Contemplation Of My Bodily (Human) Form, My
Spiritual (and Always Blessing) Presence, and My Very (and
Inherently Perfect) State. In The Context Of The Sixth
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart, This Becomes, By Grace, Inherent,
and Inherently Perfect, Identification With My Very, and
Inherently Perfect, State (Whether Via Feeling-Enquiry Or
Via Any Other Form Of The Conscious Process, and Of
Conductivity, Given By Me In The Context Of The Sixth
Practicing Stage Of The Technically “Fully Elaborated” Form
Of The Way Of The Heart). And Feeling-Enquiry (or
Hridaya-Vichara) Is Just Such Inherent, and Inherently
Perfect, Identification, Expressed Via Progressive
Application To A Cycle Of Twelve Admonitions.

 

 

 

(43.153) First: In every moment (and In Every
Meditation), Stand (Merely, Effortlessly, Tacitly) As Mere
Feeling-Awareness.

 

 

 

(43.154) Second: Merely Observe (and, Thus, Merely,
Effortlessly, Tacitly Feel ) every “thing” (or every object,
other, form, thought, state, or process of experience or
Presumed knowledge) that (presently) arises.

 

 

 

(43.155) Third: Merely Observe (or Freely Feel ) whatever
(presently) arises, Without avoidance, reaction, exclusion,
desire, or attachment.

 

 

 

(43.156) Fourth: Merely Observe (or Only Feel ) whatever
(presently) arises, Without Seeking (or Even Following
After) any “thing” (or any object, other, form, thought,
state, or process) that arises.

 

 

 

(43.157) Fifth: Merely Observe (or Tacitly Feel) whatever
(presently) arises, and (Thereby) Directly Realize That
Feeling -Awareness Is Not (Itself) any “thing” (or any
object, other, form, thought, state, or process) that
arises, but It Is Only The Witness Of whatever (presently)
arises.

 

 

 

(43.158) Sixth: Merely Observe (or Tacitly Feel )
whatever (presently) arises, and (Thereby) Directly Feel
-Observe (or Tacitly Understand) That all conditional
experience (and all conditional knowing) is (in and of
itself) Only self-Contraction (or The ego- Effort Of
Separation and Separateness).

 

 

 

(43.159) Seventh: Merely Observe (or Tacitly Feel ) The
(moment to moment) Effort Of Separativeness, Separation, and
Separateness, and (Thereby) Directly Feel -Observe That Mere
Feeling -Awareness (or The Witness-Consciousness) Makes No
Efforts At All, and It Does Not Create or Add To
self-Contraction, and It Does Not Identify With The Feeling
Of Separateness.

 

 

 

(43.160) Eighth: Merely Observe (or Tacitly Feel ) The
(moment to moment) Effort Of Separativeness, Separation, and
Separateness, Until That Effort (or self-Contraction) Is
Directly Felt -Observed In Its Original or Most Primitive
form, which Is The Root- Feeling Of Relatedness
(Itself).

 

 

 

(43.161) Ninth: Merely (Directly, Persistently) Observe
(or Tacitly Feel ) The Root- Feeling Of Relatedness
(Itself), and (Thus and Thereby) “Locate” Its Inherent
Feeling -Vibration (or “causal Stress”) In The Right Side Of
The Heart.

 

 

 

(43.162) Tenth: Find Me There (In The Right Side Of The
Heart), By “Locating” Me (Via and In Feeling Itself) As
“Atma-Murti” (The Native Feeling Of Mere Being, Itself),
There (Where You Stand), In The Perfectly Subjective Witness
-Position (Itself), Immediately Previous (and Deeply Prior)
To The Otherwise Only Observed (or objective ) Feeling
-Vibration Of Relatedness.

 

 

 

(43.163) Eleventh: Merely Feel The Native Feeling Of Mere
Being (Itself), and (Merely By Persisting In This Feeling )
Be (Inherently, and Inherently Perfectly) Surrendered To Me
(As I Am ), and Be (Inherently, and Inherently Perfectly)
Identified With Me ( As I Am ), Until The Under-Current Of
Love-Bliss (Which Stands Free, Constant, and Motionless, In
The Right Side Of The Heart) Is (By Grace) Most Deeply
Revealed.

 

 

 

(43.164) Twelfth: Merely (Persistently, Deeply) Feel The
Love-Bliss- Feeling Of Mere Being (Itself), There (In The
Right Side Of The Heart), Until all “things” (all objects,
others, forms, thoughts, states, processes, the body-mind
itself, and The Root- Feeling and “causal Stress” Of
Relatedness Itself, and Even The Simple, Tacit Feeling Of
“Difference” Itself) Are (By Grace) Relinquished In The
(Self-Existing and Self-Radiant) Source- Feeling Of Mere
Being (Itself), Which Is Centerless and Boundless Love-Bliss
Itself (Even Utterly Beyond and Most Prior To The Graceful
“Location” Of The Spirit-Current In The Right Side Of The
Heart).

 

 

 

(43.165) Therefore, Let This Twelve-Part Process Of
(Truly) Feeling -Enquiry Develop Step By Step (and Over
time), Until Every Part Of It Is Revealed, and Then
(Thereafter) Repeat The Inherently Perfect Cycle (In Its
Entirety) In Every Meditation (and, As Appropriate, Even At
Random, In The Context Of daily life).

 

 

 

(43.166) When (By Grace, In Any Meditation, or In any
moment) This Inherently Perfect Practice (Of
Feeling-Enquiry), or Any Other Form Of Inherently Perfect
Practice (In The Way Of The Heart), Becomes Easy Submission
To Me ( As The Deep Love-Bliss- Feeling Of Mere Being,
Self-Existing and Self-Radiant In The Right Side Of The
Heart), The (Previous) Exercise Of Mere Observation Of
“things” (or all objects, others, forms, thoughts, states,
processes, the body-mind itself, and The Root-Feeling and
“causal Stress” Of Relatedness Itself, and Even The Simple,
Tacit Feeling Of “Difference” Itself) Should (and Will
Spontaneously) Be (Thereby) Relaxed and Relinquished.

 

 

 

(43.167) When (By Grace, In Any Thus Inherently Perfect
Meditation, or In any moment Of Any By Me Given Form Of The
Ultimate, or Inherently Perfect, Practice Of The Way Of The
Heart) attention Dissolves (and all “things” Are
Relinquished) In The (Deep) Love-Bliss- Feeling Of Mere
Being (Self-Existing and Self-Radiant In, and Even Utterly
Beyond and Most Prior To, The Right Side Of The Heart), You
Will Awaken (By Grace) To The Tacit (and Obvious)
Realization (or Inherently Perfect Intuition) That You Are
Only Consciousness Itself, Self-Existing ( As The Feeling Of
Mere Being, Itself), and Self-Radiant (As Love-Bliss,
Itself).

 

 

 

(43.168) When (By Grace, In Any Thus Inherently Perfect
Meditation, or In any moment Of Any By Me Given Form Of The
Ultimate, or Inherently Perfect, Practice Of The Way Of The
Heart) You Are Awakened To The Tacit (and Obvious)
Realization That You Are Only Consciousness Itself, Continue
(Tacitly, Effortlessly) To Abide As Consciousness Itself (By
Abiding As The Feeling Of Mere Being, Inherently and Deeply
Identified With The Under-Current Of Love-Bliss In, and Even
Utterly Beyond and Most Prior To, The Right Side Of The
Heart), and ( Thus ) Abide Even Oblivious To all “things”
(or all objects, others, forms, thoughts, states, processes,
the body-mind itself, and The Root-Feeling and “causal
Stress” Of Relatedness Itself, and Even The Simple, Tacit
Feeling Of “Difference” Itself), and ( Thus ) Persist In The
Inherently Perfect Foundation Practice (and, In Every
Meditation, and, As Appropriate, In The Context Of daily
life, Persist In The Entire Twelve Part “Perfect Cycle” and
Inherently Perfect Foundation Process), Until (By Grace)
Consciousness Itself (Self-Abiding As The Feeling Of Mere
Being, “Bright” As Love-Bliss) Reveals Itself As Only, One,
and All. (Then, In The Formal, and Formally Acknowledged,
and By Grace Revealed Context Of The Seventh Stage Of Life
In The Way Of The Heart, and In The Manner Of The Ultimate,
or Inherently Most Perfect, “Practice”, Simply,
Effortlessly, and Natively Abide In The Perfectly Subjective
Source-Position, Recognizing, and Inherently Transcending,
The Root-Feeling Of Relatedness, or Of “Difference”, and all
the Subsequent “things” of attention, In and As The Feeling
Of Mere Being , Which Is Self-Existing, Self-Radiant, and
Necessarily Divine Consciousness Itself.)

 

 

 

(43.169) Those who Practice Feeling-Enquiry (or Any Other
Form Of The By Me Given “Perfect Practice”) In The Context
Of The Sixth Stage Of Life In The Way Of The Heart Should Do
So In Formal daily Meditation and (At Random) In The Midst
Of daily events.

 

 

 

(43.170) Those who Practice Feeling-Enquiry At Practicing
Stage Six Of The Technically “Fully Elaborated” Form Of The
Way Of The Heart Should Also, At Random (or As Necessary),
In The Midst Of daily events, Engage their Previously
Established Practice Of Spirit-Conductivity In The Circle Of
the body-mind. And they May, In The Midst Of daily events
(and As An Occasional, or Random, Alternative To The
Exercise Of Feeling-Enquiry In The Midst Of daily events),
Randomly Engage their Previously Established Practice Of
Either self-Enquiry (and Re-Cognition) Or True Prayer
(Either Via One or Another Form Of The Mahamantra, If The
Transition To Practicing Stage Six Of The Technically “Fully
Elaborated” Form Of The Way Of The Heart Was Made From
Either Practicing Stage Four Or Practicing Stage Five Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart,
Or Via My Principal Name, “Da”, If The Transition To
Practicing Stage Six Of The Technically “Fully Elaborated”
Form Of The Way Of The Heart Was Made From Practicing Stage
Three Of The Technically “Fully Elaborated” Form Of The Way
Of The Heart). And This Random Informal Introduction Of
Either Technically “Elaborate” self-Enquiry (and
Re-Cognition) Or Technically “Elaborate” True Prayer Should
Also Be Accompanied By The Random Informal Introduction Of
The Same Full Range Of Spiritual Conductivity Practices
Previously Given By Me For Use In The Simple Context Of The
Frontal Line and In The Larger Context Of The Full Circle Of
the body-mind.

 

 

 

(43.171) For those who Practice Feeling-Enquiry At
Practicing Stage Six Of The Technically “Fully Elaborated”
Form Of The Way Of The Heart, The Random Informal
Introduction Of Spirit-Conductivity (Especially In The
Frontal Line, and Also In The Full Circle Of the body-mind)
and The Random Informal Introduction Of Either Technically
“Elaborate” self-Enquiry (and Re-Cognition) Or Technically
“Elaborate” True Prayer Into The Context Of daily living
Must Serve To Establish (or Otherwise To Maintain)
psycho-physical Equanimity and Participatory (Feeling)
Naturalness In The ordinary psycho-physical Context Of daily
living. Therefore, Such Random Informal Practices (In The
Context Of daily living) Are To Serve As A Counterbalance To
The Otherwise and Random Informal Introduction Of
Feeling-Enquiry (In The Context Of daily living), Which
Simply and Directly Extends The Work Of The “Perfect
Practice” Itself Into The Context Of daily life.

 

 

 

(43.172) Indeed, all those who Practice The Technically
“Fully Elaborated” Form Of The Way Of The Heart (or,
Otherwise, The Technically “Simpler”, or Even “Simplest”,
Form Of The Way Of The Heart) In The Context Of The Sixth
Stage Of Life (Whether they Practice Feeling-Enquiry Or Some
Other By Me Given Form Of The “Perfect Practice” Of The Way
Of The Heart) Must (Through The Random Informal, or
daily-life, Exercises Of Both The Conscious Process and
Spiritual Conductivity In The Frontal Line, and In The Full
Circle Of the body-mind) Maintain The Integrity and The
Equanimity Of The Frontal Line (and The Full Circle Of the
body-mind) In The Context Of daily living. In This Manner,
they Also Relinquish The Sixth Stage Error (Of Strategic
Dissociativeness), and they Remain Always Prepared For Most
Direct (or Inherently Perfect) Transcendence Of The Entire
Circle (and the Total body-mind) In (daily) Formal
Meditation.

 

 

 

(43.173) Likewise, In The Context Of daily living (and As
A Basis For Formal Meditation), All (“Lay Renunciate” and
“Free Renunciate”) Practitioners In The Sixth Practicing
Stage Of The Technically “Fully Elaborated” Form Of The Way
Of The Heart (and All “Lay Congregationist” Practitioners Of
The Way Of The Heart In The Technically “Simpler”, or Even
“Simplest”, Context Of The Sixth Stage Of Life) Must Abide
In Constant (and Thereby Perpetual) Satsang (or Fullest
Heart-Communion) With Me (By Always Installing My Bodily
Human Form, and My Spiritual, and Always Blessing, Presence,
and My Very, and Inherently Perfect, State, At and In Front
Of The Heart and the Total body-mind). And (By Grace, or As
A Gift Realized By Continuous Feeling-Contemplation Of My
Bodily Human Form, My Spiritual, and Always Blessing,
Presence, and My Very, and Inherently Perfect, State) they
Must (In Formal Meditation, and In The Total Context Of
daily living) Also Feel and Contemplate and Identify With Me
(and Realize Me) As “Atma-Murti” (or The Feeling Of Being,
Itself, Which Is Self-Existing and Self-Radiant
Consciousness, Itself).

 

 

 

(43.174) In Any Case, Whether (In The Informal daily-life
Context and In The daily Formal Meditative Context Of The
Sixth Stage Of Life In The Way Of The Heart) You Practice
Feeling-Enquiry, Or The Most Rudimentary (“Lay
Congregationist”) Form Of The First Two Parts Of The
“Perfect Practice” (Simply According To The Two Basic By Me
Given Admonitions Associated With The First Two Parts Of The
By Me Given “Perfect Practice”, and On The Basis Of
“Simplest”, but Entirely Non-verbal, or Not at all verbally
Assisted, Feeling-Contemplation Of Me, and Most Direct, and
Grace-Given, Feeling-Identification With My Very, and
Inherently Perfect, State), Or (Either Technically
“Elaborate” Or Technically “Simpler”) self-Enquiry (Even As
Re-Cognition), Or (Technically “Elaborate”) Mahamantra
Invocation, Or The Technically “Simpler” Invocation Of Me
Via The Sat-Guru-Naama Mantra, Or “Simple”
Feeling-Contemplation Of My Spirit-Current Of Grace At The
Ajna Door (In The Context Of Either The Technically
“Elaborate” Or The Technically “Simpler” Or The Technically
“Simplest” Practice Of The Way Of The Heart), Or The
(Technically “Elaborate”) Prayer Of Remembrance (At Random,
In The Midst Of daily events), Or Even (Technically
“Simplest”) Name-Invocation Of Me (At any and all times),
You Must Constantly (or As A Basic Disposition In Practice)
Stand or Abide As The Witness-Consciousness In (Apparent)
Relation To all objects (or conditional states) or
Feeling-Presentations That Seem To arise.

 

 

 

(43.175) The Witness-Consciousness Merely Observes
whatever arises, If any “thing” (object, other, form,
thought, state, or process) arises.

 

 

 

(43.176) The Witness-Consciousness Is Not (Itself)
Related To any “thing” that (Apparently) arises. (Therefore,
The Witness-Consciousness Is Inherently Not Separate From
any “thing” that Apparently arises.)

 

 

 

(43.177) The Witness-Consciousness Is Not the active (and
Separate) observer (that Moves Toward “things”). The active
(Separate) observer is a conditional functionary. The mind
is the only active (Separate) observer, and it inherently
identifies with (or takes on the form of) whatever (or any
and every “thing”) it observes. Indeed, the act of
observation (and conditional identification) is the
Principal function of mind. Therefore, the act of
observation (and of conditional identification) is the
Principal function of attention (For attention itself, which
is itself always an activity, is itself The conditional
Essence Of mind).

 

 

 

(43.178) The Witness-Consciousness Is Not the active
observer. The Witness Consciousness Never Moves Toward any
“thing” (object, other, form, thought, state, or process)
that arises.

 

 

 

(43.179) The Witness-Consciousness Is Not conditionally
(or Separately) identical to any observed “thing”. The
Witness-Consciousness Never conditionally identifies Itself
with (or conditionally takes on the Separate form of) any
“thing” (object, other, form, thought, state, or process)
that arises.

 

 

 

(43.180) The Witness-Consciousness Is Not the functional
process of active observation (and conditional
identification). The Witness-Consciousness Merely Observes
(and, Thus, Merely, Tacitly, and Effortlessly Feels)
whatever Apparently arises. (And Consciousness Itself
Inherently and Perfectly Is , or Is Inherently Not Separate
From, and Is, Therefore, Inherently and Perfectly Identical
To, but Never conditionally or Separately identified with,
whatever and all that Apparently arises.)

 

 

 

(43.181) The Witness-Consciousness Stands Always Already
Prior To all “things” (or all objects, others, forms,
thoughts, states, and processes) that Apparently (and
conditionally) arise. The Witness-Consciousness Is
Inherently Indifferent To all “things”. The
Witness-Consciousness Is (Merely) The Awareness (or
Consciousness Itself) To Which (and, Ultimately, In and As
Which) all “things” are Apparently arising. Therefore, To
Awaken To (and As) The Witness-Consciousness Is (Inherently)
To Stand Prior To (and Inherently Free Of) all “things”. And
To Tacitly and Consistently Persist In and As That Stand Is
A Unique and Inherently Perfect Practice.

 

 

 

(43.182) The Witness-Consciousness (Which Is
Consciousness Itself, but Apparently “Functioning” As
Witness) Is Not Merely Another Name For attention. The
Witness-Consciousness Witnesses (or Always Already Stands
Prior To) Even the act of attention. It Stands Prior To
attention, but It Is Not Dissociated From attention.
Functional attention Has No Sense Of its own and Ultimate
Source. Functional attention Is Consciousness Appearing To
Be Attached To (and Even Identified With) objects (and,
Primarily, the body-mind-self). The Witness-Consciousness Is
Consciousness In Place, Inherently Identified With The
Ultimate Source-Condition, or Consciousness Itself.

 

 

 

(43.183) The Witness-Consciousness Is Primarily Aware Of
and As Itself. It Is (or May Be) Secondarily (or
Peripherally) Aware Of the act of attention and the objects
of attention (and The Root-Feeling Of Relatedness, Which Is
The conditional Origin Of attention), but, Fundamentally, It
Stands As Itself, Inherently Sensitive To The Native (or
Unconditional) Feeling Of Being, and Basically Indifferent
To whatever arises conditionally, While Also Freely (or
Tacitly) Allowing whatever arises conditionally To arise and
Be Noticed.

 

 

 

(43.184) The Witness-Consciousness Is A Transitional Mode
Of Consciousness, Between functional attention (which Moves
Toward objects and, Except In The Case Of Transcendental,
and Inherently Spiritual, Divine Self-Realization,
Identifies With objects, and Thus Creates the
self-Contracted “I” of the body-mind) and Pure
Transcendental (and Inherently Spiritual) Self-Consciousness
(Oblivious To the act and the objects of functional
attention). Therefore, The Witness-Consciousness Is
(Transitionally, but Only Apparently) Associated With The
Root-Feeling Of Relatedness (Itself), Which (Necessarily
conditional) Feeling Is Naturally Associated With The Right
Side Of The Heart (Where, Prior To The Root-Feeling Of
Relatedness, The Eternal and Inherently Love-Blissful
Self-Consciousness May, By Grace, Be Found).

 

 

 

(43.185) The Ultimate Process (or Practice) Of
self-Transcendence (or Transcendence Of the ego-“I”, or the
self-Contraction) Is The Process (or The Practice) Of The
Transcendence Of attention itself (and The Feeling Of
Relatedness, Itself) In Consciousness (Itself). And The
Beginning Of That Process and Practice Is Native (and
Stable) Identification With The Witness-Consciousness.

 

 

 

(43.186) The Witness-Consciousness Is The Ultimate Pond
Of Narcissus (or The Ultimate Deep Of mind and attention).
It Is The Deep Of The Reflecting Pool. It Is Deeper Than
mind or attention. In Its Deep, Even Narcissus Is
Transcended. It Is The Water Itself.

 

 

 

(43.187) The Witness-Consciousness (Which Is
Consciousness Itself) Merely Reflects what arises.
Consciousness Itself Can Only Reflect what arises (including
the act of attention). The Witness-Consciousness, or
Consciousness Itself, Cannot (Itself), Does Not (Ever), and
Is Otherwise Not Ever (Itself) Moved, Required, or Under Any
Necessity To Respond To what arises, or To React To what
arises, or To Identify With what arises, or To Achieve Union
With what arises.

 

 

 

(43.188) The Witness-Consciousness Is Not egoic
attention, the psycho-physical self-Contraction, the
conditional self-Image, “Narcissus”, Perpetuating itself
Indefinitely By Seeking Fulfillment or Release In what
arises. Consciousness Itself Cannot Be “Located” By Means Of
the act of attention, Nor Is Consciousness Itself “Located”
At the conditional position of attention. The
Witness-Consciousness Is Always Already Prior To the act of
attention and the conditional position of attention.
Therefore, Consciousness Itself Cannot Turn inward or Turn
outward. The Witness-Consciousness Can Only Stand As It Is.
The Only “Location” Of Consciousness Is Consciousness
Itself.

 

 

 

(43.189) The Witness-Consciousness Does Not act. To
Witness Is A State. It Is A State Of Being, Rather Than a
form of action. Only attention, which Seems To Be
Consciousness (but Is Really an object Of Consciousness), Is
an action. To Be The Witness-Consciousness Is (Ultimately)
To Identify With Consciousness Itself, or Consciousness As A
State, and Thus (Ultimately) It Is To Stand Inherently Free
Of all actions, including the act of attention.

 

 

 

(43.190) To Be The Witness-Consciousness Is To Be
Consciousness Itself, Simply Aware Of Itself As That Which
Merely and Freely Reflects conditions, Just As The Still
Pond Water Reflects the Foolish face Of Narcissus,
Motivelessly. Even all kinds of conditions May arise To That
Native Awareness, but No Feeling Of Identification With
them, or The Search For them, or The Effort Of Holding On To
them, or The Felt Need To Avoid them Is There In The
Witness-Consciousness Itself. Indeed, All Motivations Toward
action Are themselves Simply Observed (or Merely Reflected)
By (and In) The Witness-Consciousness Itself.

 

 

 

(43.191) The Witness-Consciousness (Because It Is Really
Identical To Consciousness Itself) Is Not Caused.
Consciousness Itself Is Not An Effect or A Result Of any
conditional event or Any Display Of conditional events. The
Very Existence Of Consciousness Itself Is Not Dependent On
any condition, or Any Display Of conditions. Consciousness
Itself Is An Inherent Characteristic or Most Primitive,
Irreducible, Inherently Spiritual (or Love-Blissful),
Transcendental, and (Ultimately) Divine Element Of Being
(Itself), or Of Existence Itself, or Of Reality Itself. When
conditions arise, or change, or pass away In The View Of
Consciousness, Consciousness Itself Remains Always As The
Same Free Love-Bliss Of Being.

 

 

 

(43.192) The Witness-Consciousness Is Not A Result or A
Function Of the body-mind. The body-mind arises To It and In
It, Like a face Reflected In a pond. Even So, The Reflection
Is An Illusion (or An Appearance Only, and Even Only
Temporary, and Un-Necessary). The body-mind (or the
self-Image that Is Apparently Reflected To You) Is Merely An
Apparent Modification Of The Self-Lighted Pond (or
Consciousness Itself).

 

 

 

(43.193) If You Will (By Grace, and Through
self-Transcending Growth, In The Way Of The Heart) Consent
To Be (or To Realize You Always Already Are) The
Witness-Consciousness (and, Ultimately, Consciousness
Itself), You Will Directly and Thereby Observe (or
Inherently Realize) That All I Have Said About Consciousness
Is The Truth.

 

 

 

(43.194) If You Will Thus (By Grace) Consent To Be (or To
Realize You Are) The Witness-Consciousness, This Very
Consent or Being Gradually or Suddenly Becomes A Deep
Dwelling In and As Consciousness Itself.

 

 

 

(43.195) If You Will Thus (By Grace) Consent To Be (or To
Realize You Are) Consciousness Itself, In Depth (or As It Is
), It Will (By Grace) Reveal Itself As Self-Existing and
Self-Radiant Love-Bliss.

 

 

 

(43.196) If You Will Thus (By Grace) Simply Be
Consciousness Itself, Then (By Grace) All Questions and All
Seeking Will Fall Away In An Overwhelming Feeling-Light That
Soon Outshines the world.

 

 

 

(43.197) If You Will Thus (By Grace) Come To Stand At The
Perfectly Subjective Source, Feeling all conditions and all
actions arise To, and Then In, and Then As Consciousness
Itself, So That all conditions arise, and change, and pass
away As Effortless Reflections On The Pond Of Being, Then
All Apparent Modifications Will Soon or Suddenly Become
Transparent and Un-Necessary, and You Will (Spontaneously)
Let Go Of the body-mind and the world In The Yawn Of
Heart-“Brightness”, Effortlessly, With both of Your Free
hands Open Wide To Dissolve In The Instant Vast.

 

 

 

(43.198) If (In The Context Of The Sixth Stage Of Life In
The Way Of The Heart) Native Identification With The
Witness-Position Of Consciousness Is Allowed To Be The Basis
(and The Very Substance) Of The Conscious Process In
Meditation, The Habitual Gesture Of attention Will (By
Grace, Through The Inherently Perfect Exercise Of Feeling
That Which Is The Most Prior Identity or State Of The
Witness-Consciousness) Tend More and More To Relax and
Settle or Be Resolved In Consciousness Itself (or The Native
Love-Bliss-Feeling Of Being), Which Is The Native Identity
Of The Witness-Consciousness, and Which Is Eternally Prior
To and Free Of The Root-Feeling Of Relatedness and Every
Gesture Of attention Toward objects. Likewise, The Living
Spirit-Current Will, In This Process (and By Grace, and Not
By Any act or Strategy Of attention), Tend To Move From The
Circle (and The Arrow) and To Descend From The Ascended
Matrix (Above the head) To The Right Side Of The Heart.
Therefore, The Spirit Conductivity Practice In Meditation
Will (By Grace) Become The Spontaneous Action Of The
Spirit-Current, Driving To The Heart-Root, Rotating
attention Away From all objects, Resolving and Dissolving
attention In The (conditional) Root-Feeling Of Relatedness
and (Ultimately) In The Eternal (and Inherently Perfect)
Source Of attention (Which Source Is The By Grace Revealed
Love-Bliss-Consciousness Itself).

 

 

 

(43.199) In The Way Of The Heart, Consciousness Itself Is
The Great (or Inherently Perfect) Practice (and The Ultimate
Principle Of Demonstration) In The Context Of The Sixth
Stage Of Life and In The Context Of The Seventh Stage Of
Life. Therefore, In The Context Of The Sixth Stage Of Life
(In The Way Of The Heart), The Process Of Meditation Becomes
(By Grace) More and More The Simple Disposition Of Abiding
As The Native (and Perfectly Subjective) Feeling Of Being,
or The Deep Inherent Feeling-Contemplation Of Consciousness
Itself By Consciousness Itself, Consciousness Prior To
Witnessing, Just As Itself, Until Its Inherent Condition
(Which Is Transcendental, or Unconditional, Self-Existence
and Self-Radiant, or Inherently Spiritual, Happiness, or
Love-Bliss Itself) Is (By The Mysterious Mastery Of My
Self-Authenticating Grace) Directly, Fully, and Inherently
Realized. These Are The Necessary Signs Of The Second Stage
Of The “Perfect Practice” Of The Way Of The Heart (Which
Corresponds To The Admonition To Contemplate Consciousness
By Submitting To Me To The Inherently Perfect Degree, and,
Thus and Thereby, By Submitting To Be The Divine
Self-Condition, or The Only One Who Is ).

 

 

 

(43.200) The Discipline In The First Stage Of The
“Perfect Practice” Of The Way Of The Heart Is To Stand As
The Witness-Consciousness. The Discipline In The Second
Stage Of The “Perfect Practice” Of The Way Of The Heart Is
Deep Feeling-Contemplation Of Me (By Grace, and As
Consciousness Itself) and Deep Identification (By Grace)
With Consciousness Itself (or The Native, and Perfectly
Subjective, Feeling Of Being, Itself). The Second Stage Of
The “Perfect Practice” Follows Inevitably From The First
(Just As The Seventh Stage Of Life and The Third Stage Of
The “Perfect Practice” Follow Inevitably From The Sixth
Stage Of Life and The First and Second Stages Of The
“Perfect Practice”).

 

 

 

(43.201) The First and Second Stages Of The “Perfect
Practice” Of The Way Of The Heart May Also (Except In The
Case Of Feeling-Enquiry, or Any Other Form Of By Me Given
Exercise Of Feeling-Contemplation Of Me That Does Not
Specifically Require or Allow The Focus Of attention At The
Ajna Door) Generally (and Secondarily, and Preliminarily) Be
Associated (As Before) With The Intentional (or
Counter-egoic, and Contemplative, and Truly Attracted, or
Unforced) Focusing Of Feeling-attention In The (By Grace
Revealed) Spiritual Life-Current At The Ajna Door (Perhaps,
and As Appropriate To My Devotees Chosen, and Either
Technically “Elaborate” Or Technically “Simpler”, or Even
“Simplest”, Form Of The Practice Of The Way Of The Heart,
Either Via self-Enquiry and Re-Cognition, Or Via One or
Another Form Of The Mahamantra, Or Via The Sat-Guru-Naama
Mantra, Or Via The Technically “Simplest” Use Of My
Principal Name, “Da”), While Consciousness (or Simple
Feeling-Awareness) Is (By Grace, and Inherently, but Not By
Any act or Strategy Of attention) Freely Standing In The
Native Witness-Position (Witnessing, but Not Seeking or
Identifying With or Reacting To, the Intended objects Of
Meditation, or any other objects of attention). In This
Manner, or Perhaps In The Direct Manner Of Feeling-Enquiry
(Which, By Grace, Becomes Native Feeling-Identification With
The Inherent Feeling Of Being), or (In The Case Of “Lay
Congregationist” Practitioners Of The Way Of The Heart) Even
In The “Simplest” Non-verbal (or Not at all verbally
Assisted) Exercise Of Feeling-Contemplation Of My Bodily
(Human) Form, and My (Thereby Revealed) Spiritual (and
Always Blessing) Presence, and My Very (and Inherently
Perfect) State (Revealed By My Bodily Human Form, and My
Spiritual, and Always Blessing, Presence, and, Ultimately,
or Most Directly, By My “Mere Presence”, or My Very, and
Inherently Perfect, State Itself, and “Located”, By Grace,
As “Atma-Murti”, or The Inherent Feeling Of Being, Itself),
The Spirit-Current Itself Will (By Grace, and Inherently,
but Not By Any act or Strategy Of attention) Become
(Progressively) Freely (and Natively) Identified With The
Perfectly Subjective Witness-Position Itself (and The
Perfectly Subjective Source-Point Of attention, Which Is
Itself Prior To attention, and Which Is “Standing”
Immediately Previous, and Deeply Prior, To The Feeling Of
Relatedness Itself, and In, and Also Most Prior To, The
Right Side Of The Heart), Rather Than With Any Objectified
Position, or With any objects, or With Any Modifications At
All. Likewise, and By These Graceful (and Grace-Given)
Means, The Natural Effort Of attention (or The
object-Seeking Effort) and the Root self-Contraction Will
(By Grace, and Inherently, but Not By Any act or Strategy Of
attention) Relax Progressively (or Even Suddenly). These
Signs Are The Principal Indicators Of The Transition From
The First Stage Of The “Perfect Practice” To The Second
Stage Of The “Perfect Practice”.

 

 

 

(43.202) In The Spontaneous (Grace-Given) Transition To
The Contemplative Feeling-Process Of The Second Stage Of The
“Perfect Practice” Of The Way Of The Heart, attention
“Falls” (If It Is Not Already “Fallen”) From The Ajna Door,
but it Does Not Merely Re-Enter The Circle (or The Arrow)
and The conditional Patterns Of the body-mind. Rather,
attention Will Gradually Recede (or Relax) From all objects
As it Resolves Into The Witness-Position (Via The
Root-Feeling Of Relatedness Itself) and (Ultimately) Into
Consciousness Itself (Which Is Itself The Inherent and
Eternal Feeling Of Being, The Perfectly Subjective Source Of
attention, and Which Is , Therefore, Also The Perfectly
Subjective Source Of The Root-Feeling Of Relatedness, or Of
“Difference”, and Which Is , Likewise, The Perfectly
Subjective Source Of The Apparently Moving
Spirit-Current).

 

 

 

(43.203) The Spontaneous (Grace-Given) Transition To The
Second Stage Of The “Perfect Practice” Begins When My
Devotee Begins (By Grace) To “Locate” (or To Merely Feel)
The Root-Feeling (and “causal Stress”) Of Relatedness Itself
(In The Right Side Of The Heart). And The Second Stage Of
The “Perfect Practice” Is Truly (and Then Formally)
Established When My Devotee Begins (By Grace) To Feel and
Contemplate (and, Necessarily, To Identify With) Me As
“Atma-Murti” (or The Most Prior Feeling, Which Is The
Feeling Of Being, Itself).

 

 

 

(43.204) When The (Grace-Given) Feeling-Contemplation Of
Me (and Spontaneous Ultimate Identification With Me) As
“Atma-Murti” Begins, The Original (or Primal) Heart-Current
Of Love-Bliss Is (By Grace) Revealed In The Right Side Of
The Heart (There, In Feeling, Where self-Contraction, or The
Root-Feeling Of Relatedness, or “causal Stress”, or
attention itself, Otherwise arises, or Might Otherwise
arise). And, As This Occurs (or Even As The “Locating” Of
The Root-Feeling Of Relatedness Begins To Develop), A New
Discipline Is (More and More) Required. If attention Was
Previously Focused At The Ajna Door (Via self-Enquiry, or
Via Non-verbal Re-Cognition, or Via One or Another Form Of
The Mahamantra, or Via The Sat-Guru-Naama Mantra, or Via The
Technically “Simplest” Use Of My Principal Name, “Da”), Now
The Practice Is Simply To Stand In The Witness-Position (As
The Witness-Consciousness) and To Allow Either self-Enquiry
Or Non-verbal Re-Cognition Or The Mahamantra Or The
Sat-Guru-Naama Mantra Or The Technically “Simplest”
Expression Of My Principal Name (“Da”), If, Indeed, Any
verbal Gesture (or Even Any Gesture Of attention, and Even
Of Any Kind Of “Objective” Feeling-Contemplation Of Me)
arises, To Be Immediately Felt To Dissolve (or To Become
Resolved) In The Root-Feeling Of Relatedness Itself
(Associated With The Right Side Of The Heart). Then (or On
This Basis), The Practice (Whether In The Context Of The
Technically “Fully Elaborated” Form Of The Way Of The Heart
Or In The Context Of The Technically “Simpler”, or Even
“Simplest”, Form Of The Way Of The Heart) Is, By Grace, To
Feel Me (and, Necessarily, To Identify With Me) Most
Directly (As “Atma-Murti”, or The Feeling Of Being, Itself),
and To Feel Me More and More Deeply Thus, Via The (By Grace
Revealed) Spirit-Current Of Love-Bliss-Feeling In The
Undefinable Space That Is (In, and Prior To, The Right Side
Of The Heart). And This Is To Be Done More and More (and
Then Persistently), Until (By This Grace-Given Process)
attention (and The Transitional Feeling Of Relatedness
Itself) Is Spontaneously Resolved (or Dissolved) In
Consciousness Itself (Which Is Love-Bliss Itself). And If
The Practice In The First Stage Of The “Perfect Practice” Of
The Way Of The Heart Was That Of Feeling-Enquiry (At First
Merely Witnessing whatever arises, Feeling-Observing
whatever arises To Be Only self-Contraction, and,
Eventually, Feeling-Observing self-Contraction To Be
Epitomized As The Root-Feeling Of Relatedness, Even
Associated With Feeling-Awareness Of The “causal Stress”, or
conditional Vibration, In The Right Side Of The Heart),
Then, In The Second Stage Of The “Perfect Practice” Of The
Way Of The Heart, That Practice Becomes Progressively
Deepened By (Spontaneous and Most Prior)
Feeling-Identification With Me As “Atma-Murti” (or The
Feeling Of Being, Itself), Such That (By Grace, and
Inherently, but Not By Any act or Strategy Of attention) The
Practice Becomes Deep (or Inherent and Effortless)
Identification With The True Spiritual Heart-Current (At,
and Then Beyond, The Right Side Of The Heart) and
(Effortless) Native Identification With Inherently
Love-Blissful Feeling-Being-Consciousness Itself (Prior To
any acts of attention).

 

 

 

(43.205) Thus, Progressively, In The Manner Of One or
Another Of The Practices I Have Described, Even The
Witnessing Consciousness Is (By Grace) Resolved In
Consciousness Itself (Natively Realized As The Perfectly
Subjective Feeling Of Being, Itself). Therefore, The
Spiritual Life-Current, attention, and the objects of
attention All Become Resolved In (or Identified With)
Consciousness Itself, Through Grace-Given
Feeling-Contemplative Identification With Deep objectless
Being, The Well (or Deep Feeling) Of Being (Itself), Prior
To All Motions or Modifications Of The Spirit-Current, and
Prior To all acts of attention.

 

 

 

(43.206) Direct Identification With Consciousness Itself
Develops Progressively (In The Context Of The Second Stage
Of The “Perfect Practice” Of The Way Of The Heart), Until
The Process Becomes Suddenly Profound. In That Process,
attention and The Spirit-Current Are (By Grace, Directly,
and Through Inherent and Ever-Deeper Feeling-Identification
With The Very, and Inherently Perfect, State That Is The
Most Prior Identity or Condition Of The
Witness-Consciousness Itself) Allowed To Dissolve Toward and
In The Most Prior (and Perfectly Subjective) Source, Even
Via The Locus In The Right Side Of The Heart. Even The
Mahamantra (If It Is Practiced Presently), or The
Sat-Guru-Naama Mantra (If It Is Practiced Presently), or My
Principal Name, “Da” (If It Is Presently Used To Invoke Me),
or Else Presently Practiced self-Enquiry and Re-Cognition,
or Even The “Simplest” Gesture Of “Objective”
Feeling-Contemplation Of Me, Will (By Grace, and Through The
Inherently Perfect Exercise Of Feeling The
Witness-Consciousness) Spontaneously Come To Be Felt In The
Right Side Of The Heart, Rather Than At The Ajna Door (or In
Any Other Place or Position Outside The Right Side Of The
Heart)-and Then The verbal Forms Of True Prayer (or Even The
“Simplest” Non-Verbal, or Not at all verbally Assisted,
Gesture Of “Objective” Feeling-Contemplation Of Me) Will
Cease To Be Engaged (and This By Virtue Of The “Locating” Of
The Feeling Of Relatedness and, Ultimately, or Immediately
Previous, and Deeply Prior, To It, The Native Feeling Of
Being Itself), or Else, On The Basis Of self-Enquiry and
Tacit or Non-verbal Re-Cognition, or On The Basis Of
Feeling-Enquiry, The Feeling (and The “causal Stress”) Of
Relatedness Itself Will Be Re-Cognized (or Otherwise
Identified) As Contraction (So That It Is Directly and
Finally Transcended), and (In The Case Of Any and Every Form
Of This By Me Given Practice) The Entire Process Of
Meditation Will (Ultimately) Be Resolved In The Native
Feeling (or Happiness) Of Being Itself (In, and Always
Already Prior To, The Right Side Of The Heart), Even Perhaps
(At times) Exclusive Of the body-mind and all other objects.
(And The Exclusive Resolution In The Native Feeling, or
Inherent Happiness, Of Being Is Jnana Samadhi, Which Is The
Principal Temporary Sign That May, and, In General, Must,
Appear, Even Frequently, or On A Number Of Occasions, In The
Context Of The Second Stage Of The “Perfect Practice” Of The
Way Of The Heart.)

 

 

 

(43.207) Jnana (or Sixth Stage) Samadhi Is The Native
Realization Of The Transcendental (and Inherently Spiritual)
Self-Condition. Jnana Samadhi Is The Ultimate conditional
Realization Of The Transcendental, and Inherently Spiritual,
and Necessarily (or Ultimately) Divine Self-Condition (or
Perfectly Subjective Reality) Itself. Jnana Samadhi Is The
Direct Realization Of The Native Love-Bliss-Feeling Of Being
(Itself), Which Is Consciousness Itself. And Jnana Samadhi
Is, conditionally , Without (and Free Of) Any Concept or
Feeling Of Separation or “Difference” Between Consciousness
and God, or Consciousness and Reality, or Consciousness and
Ultimate Being Itself.

 

 

 

(43.208) Jnana Samadhi Is Similar To The Experience Of
Fifth Stage conditional Nirvikalpa Samadhi, Except That
Jnana Samadhi Depends On Manipulation Of The Mechanisms
Associated With The Horizontal Plane (or Heart-Plane) Of the
psycho-physical personality, Whereas Fifth Stage conditional
Nirvikalpa Samadhi Depends On Manipulation Of The Mechanisms
Associated With The Vertical Plane (or The Frontal and
Spinal Lines Of The Circle) Of the body-mind. In Both Cases,
There Is The conditional Seclusion Of Consciousness From the
limitations and The limiting Capability Of the body-mind and
The conditional or phenomenal Cosmos. (Therefore, Jnana
Samadhi Can Be Referred To As “Jnana Nirvikalpa Samadhi”, or
“Sixth Stage conditional Nirvikalpa Samadhi”.)

 

 

 

(43.209) In The Case Of Jnana Samadhi, perceptual and
conceptual Awareness Of gross and subtle phenomenal states
(and Even The causal Root Of self-Contraction) Is Excluded
By Confining Transcendental Self-Consciousness To Itself,
Whereas In Fifth Stage conditional Nirvikalpa Samadhi The
perceptual and conceptual Awareness Of gross and subtle
phenomenal states Is Excluded (and The causal Root Is Only
Concentrated, Absorbed, or Merged Above) By The
Concentration Of attention (Moved Via The Ascending
Spirit-Current) Above The gross and subtle conditional
Vibrations (or All Apparent gross and subtle Modifications)
Of The Spirit-Current Itself.

 

 

 

(43.210) Jnana Samadhi (If It Occurs) Is Temporary (Like
Fifth Stage conditional Nirvikalpa Samadhi), Since It
Depends Upon A (Tacit) Process Of Total (and conditional)
Exclusion Of The Mechanics Of the body-mind (Via Exclusion
Of The causal Depth Of The conditional Presumption Of
Existence). In The Sixth Stage Of Life In The Way Of The
Heart, Jnana Samadhi Will Likely (In Due Course) Occur On A
Number Of Occasions, Even Frequently, and Even (Eventually,
or More and More) As A Regular Development In Every Occasion
Of Formal Meditation (or Otherwise, Perhaps, In Most, or
Many, Occasions Of Meditation). And, When Jnana Samadhi
Occurs In Formal Meditation (In The Course Of Practice In
The Context Of The Sixth Stage Of Life In The Way Of The
Heart), It May Occur Only Once (In Any Particular Occasion
Of Meditation), or It May Occur More Than Once (In Any
Particular Occasion Of Meditation). Also, Any Particular
Occurrence Of Jnana Samadhi May Last For A Prolonged (or
Relatively Prolonged) Period, or It May Occur Only Briefly,
or For a moment, or Even (Sometimes) For Only a split second
(In which There Is No Awareness Of the body-mind, its
phenomenal relations, or Any Of The Countless gross, subtle,
or causal Features Of The conditional or phenomenal Cosmos).
However, In Any and Every Case and Instance Of Authentic
Jnana Samadhi, The Experience Is One Of Utter Identification
With The Inherently Spiritual (or Love-Blissful), Unlimited,
and Free State Of Transcendental (or Self-Existing)
Being.

 

 

 

(43.211) Jnana Samadhi (In The Sixth Stage Of Life In The
Way Of The Heart) Is A Significant Transitional Event, but
(As In The Case Of All Transitional Events) Its Significance
Is Not Primarily In The Experience Itself. Its Significance
Is That It Initiates, or Otherwise Provides The Ground For,
The Next Developmental Stage Of The Spontaneous or
Inevitable Unfolding Of The Spiritual, Transcendental, and
Divine Process.

 

 

 

(43.212) In The Way Of The Heart, Jnana (or Sixth Stage)
Samadhi Is, Ultimately, Simply An Experience Associated With
The (Eventual) Transition (By Means Of Grace, Inherently
Most Perfectly Both Heard and Seen) To Sahaj (or Seventh
Stage) Samadhi, Which Is Unconditional, Inherent, Native,
and “Natural” (or Free, Effortless, Grace-Given, and
Non-Strategic) Realization Of The Perfectly Subjective
Self-Condition Of Self-Radiant (or Inherently Spiritual) and
Self-Existing (or Transcendental) Divine Being. And Sahaj
Samadhi (Both In Its Awakening and In Its Continued
Demonstration) Is Entirely Free Of Dependence On Any Kind Of
Manipulation Of The Various Mechanisms Of the body-mind.

 

 

 

(43.213) It Is Possible That Jnana Samadhi, Which Is, In
Itself, Founded On The Error Associated With The Sixth Stage
Of Life, and Which Is Marked By Identification With The
Transcendental (and Inherently Spiritual) Self, but
Strategically Excluding All phenomenal Awareness (Both
perceptual and conceptual), May Not Be Noticed In Itself (or
As A Separately Specific Incident) In (or, Rather,
Immediately Previous To) The Actual Awakening To Sahaj
Samadhi (Which Is The Spontaneous Event Of The Spontaneous
Awakening That Marks The Transition To The Seventh Stage Of
Life, and To The “Practice”, or The Demonstration, Of The
Way Of The Heart In The Context Of The Seventh Stage Of
Life). Therefore, In The Way Of The Heart, The Only
Necessary Sign Of the Actual “moment” Of Transition From The
Second Stage Of The “Perfect Practice” (or The Contemplation
Of Consciousness By Consciousness) To The Third Stage Of The
“Perfect Practice” (or The Seventh Stage Of Life) Is Sahaj
Samadhi Itself, and (By Grace) It Is To Be Realized Suddenly
and Spontaneously, Even (Perhaps, In That Specific Occasion)
Bypassing The Specific Sign (or Event) Of Jnana Samadhi.
And, In Any Case, The Ultimate Event Of The Awakening Of
Sahaj Samadhi Will Simultaneously Involve The Realization Of
The Transcendental (and Inherently Spiritual) Divine
Self-Condition (Real and Most Profound, but Free Of All
conditional Exclusion Of phenomenal states) and Inherent or
Spontaneous Divine Recognition (In and By The
Transcendental, and Inherently Spiritual, Divine
Self-Condition) Of all present conditional or phenomenal
appearances As Transparent, or Merely Apparent, and
Non-Binding Modifications Of Its Own (Perfectly Subjective)
Radiance (or Love-Bliss).

 

 

 

(43.214) Sahaj Samadhi Is The Inherently Most Perfect
Awakening Of Perfectly Subjective (and Inherently Perfect)
Consciousness Itself (Self-Realized As The Native Feeling Of
Mere Being, Itself). Therefore, It Is Not Realized By An Act
Of Mere mental Presumption, or Of ego-Based Affirmation. The
Ordeal Of Sadhana That Precedes Sahaj Samadhi Must
Necessarily Be Profoundly Effective, and That Ordeal Must,
In The Way Of The Heart, Include Profound Indications Of
Listening, Hearing, Seeing, True and Free Renunciation, Deep
Meditation, and (Almost Invariably, and, Therefore, In
General, Necessarily) Totally Exclusive (or At Least
Generally Exclusive) Jnana Samadhi. It Is Simply That The
Awakening Of Sahaj Samadhi Is Not Itself Dependent Upon
Jnana Samadhi, and, Therefore, The Actual (Spontaneous)
Awakening Of Sahaj Samadhi Need Not Necessarily (Although It
Will Very Likely) Be Immediately Preceded By The Experience
Of Jnana Samadhi. Thus, In The Way Of The Heart, Totally
Exclusive Jnana Samadhi (Which conditionally Excludes All
perceptual and conceptual Awareness) May Immediately Precede
The Awakening To Sahaj Samadhi, or Else Uniquely Deep
Meditation (Which, In The Manner Of The “Perfect Practice”,
conditionally Excludes the conceptual activities of mind,
and Only Generally and conditionally, but Not Necessarily
Totally, or Utterly, Excludes perceptual Awareness Of the
gross body, its Natural energies, and its internal or
external Natural environment or condition) Must (As A
General Rule or Necessity, In Almost All Other Cases)
Immediately Precede (and, Otherwise, In All Cases, Must
Necessarily, As A Consistent Sign Of General Practice,
Precede) The Awakening To Sahaj Samadhi. Indeed, Such
Uniquely Deep Meditation (In The Manner Of The “Perfect
Practice” Of The Way Of The Heart) May Rightly Be Described
As Itself A Variety Of Jnana Samadhi, Because, At The Core
Of Its Heart-Depth, the self-Contraction, and Even the Total
conditional, or psycho-physical, self, or body-mind, Is
Inherently Transcended, and Also, Effectively, Excluded. And
If, In The “Perfect Practice” Of The Way Of The Heart, Such
Uniquely Deep Meditation (or Basically Exclusive, but Not,
In The Technical Sense, Totally Exclusive, Jnana Samadhi),
Rather Than Totally (or Utterly) Exclusive Jnana Samadhi, Is
(By Grace) The Sign That Immediately (or Otherwise
Generally) Precedes The Awakening (By Grace) To Sahaj
Samadhi, Then Such Uniquely Deep Meditation Must (At Its
Full Depth) Necessarily Exclude all conceptual activity of
mind (For Such Deep Meditation Is A Process That More and
More Deeply Realizes Divine Ignorance, Rather Than any state
or states of conditional knowledge), Although Such Truly
Deep Meditation May (Unlike Totally Exclusive Jnana Samadhi)
Allow Some Minimal Degree Of Peripheral (and Diffuse, and
Detached) perceptual Awareness (Of the gross body, its
Natural energies, and its internal or external Natural
environment or condition). However, Even Such Uniquely Deep
Meditation Must Necessarily Be Free Of the perceptual
activity of attention. (It Is Simply That, Even If attention
“Falls”, or Dissolves, Into The Deep Domain Of The Right
Side Of The Heart, Some Minimal, Peripheral, and
Non-Specific, or Diffuse and General and Detached,
perceptual Awareness Of the gross body, its Natural
energies, and its internal or external environment or
condition May Remain, and The Awakening To Sahaj Samadhi
Will, In Any Case, Necessarily Be Associated With the
arising and The Passive Noticing Of Some Degree or Depth Of
Such perceptual Awareness.)

 

 

 

(43.215) Sahaj Samadhi Cannot Be Strategically Achieved.
Therefore, The Realization Of Sahaj Samadhi Cannot (or
Should Not) Be “Planned”. Sahaj Samadhi (and Divinely
Self-Abiding Recognition) Should Not Be Made The “Goal” (or
The Object Of Seeking) In The Context Of The Sixth Stage Of
Life (In The Way Of The Heart). Likewise, In The Way Of The
Heart, There Is No Appropriate Strategy (Whether “For” Or
“Against”) Relative To Jnana Samadhi. Therefore, Since Sahaj
Samadhi (or The Realization Of The Way Of The Heart In The
Context Of The Seventh Stage Of Life) Cannot Be Achieved By
Strategy (or Strategic Intention), My Devotee Should (In The
Sixth Stage Of Life In The Way Of The Heart) Simply and Only
(Whether In The Technically “Elaborate” Or The Technically
“Simpler”, or Even “Simplest”, Manner) Engage The First Two
Stages Of The “Perfect Practice” (Exactly As I Have
Indicated).

 

 

 

(43.216) In The Sixth Stage Of Life In The Way Of The
Heart, the mind (as attention) Must Be Dissolved In its
Source (Which Is The Heart Itself, Even In The Right Side,
and Which Is, Ultimately, Consciousness Itself, Realized As
The Native Feeling Of Being, Prior To All “Location”). Until
This Dissolution Is Realized To Be Inherently (or Priorly)
Perfect (In The Awakening That Is Sahaj Samadhi), the mind
(as attention) Must Be Yielded In The Heart Again and Again
(Persistently).

 

 

 

(43.217) Even When the mind (as attention) Has “Fallen”
Into The Heart (In The Right Side), it Will Tend To “Leap
Out” Again. And If attention “Leaps Out” Of The Heart (or
The Feeling Of Mere Being, Itself), it Immediately
Identifies With thoughts, and bodily states, and every kind
of psycho-physical condition of the self-Contracted (and
Separate, and Everywhere Related) ego-“I”. Therefore, In The
Context Of The Sixth Stage Of Life In The Way Of The Heart,
attention (and, Thus, the entire body-mind) Must Be
Constantly Yielded At (and, Thus, Re-Submitted To) its By
Grace Revealed Source (Which Is The Heart Itself, and
Consciousness Itself, Felt As The Inherently Perfect Feeling
Of Mere Being, Itself), By Means Of The First and The Second
Stages Of The “Perfect Practice”.

 

 

 

(43.218) If (In The Context Of The Sixth Stage Of Life In
The Way Of The Heart) My Devotee Persists In The Inherently
Perfect Manner I Have Described, There Will Be An Equally
Persistent Release (or Spontaneous Relinquishment) Of
attention (From the body-mind-self, and From Identification
With the body-mind-self). However, If (In The Context Of The
Sixth Stage Of Life In The Way Of The Heart) My Devotee
Fails To Persist (Exactly) In The Inherently Perfect Manner
I Have Described, Then attention to the body-mind-self (and
The self-Contraction-Act Of Identification With the
body-mind-self) Will Necessarily Persist. And If (In The
Context Of The Sixth Stage Of Life In The Way Of The Heart)
The self-Contraction-Act Of Identification With the
body-mind-self Is Not Directly, Persistently, and Thoroughly
Transcended (In The Inherently Perfect Manner, Exactly As I
Have Described), Then My Devotee May Even Tend To Delude
himself or herself With ego-Based (and, Thus, False)
Presumptions Of Divine Enlightenment (or The Attainment Of
Sahaj Samadhi).

 

 

 

(43.219) In The Context Of The Sixth Stage Of Life In The
Way Of The Heart, The Experience Either Of Uniquely Deep
(but Less Than Totally Exclusive) Meditation (Demonstrated,
By Grace, Via The “Perfect Practice”) Or Of Totally
Exclusive Jnana Samadhi (Demonstrated, By Grace, Via The
“Perfect Practice”) Is The (Temporary and conditional)
Realization Of Transcendence Of the body-mind-self (or
ego-“I”). However, Until There Is The Awakening To Sahaj
Samadhi, My Sixth Stage Devotee Is (When “Outside” Such
Uniquely Deep Meditation, or Such Totally Exclusive Jnana
Samadhi) Naturally and Necessarily Identified (However
Responsibly) With the body-mind-self (or ego-“I”).
Therefore, Until There Is The Awakening To (and Formal
Acknowledgement Of) Sahaj Samadhi, My Sixth Stage Devotee
Should Not Indulge In Any Presumption Of Divine
Enlightenment, For Divine Enlightenment Cannot Be True Of
the body-mind-self (or ego-“I”).

 

 

 

(43.220) In The Context Of The Sixth Stage Of Life In The
Way Of The Heart, My Devotee Should Simply (and Exactly, and
Only) Persist In The First and Second Stages Of his or her
Chosen Form Of The By Me Given “Perfect Practice”. No
“Presumptions” (or “Claims”) Of Sahaj Samadhi (or Divine
Enlightenment) Should Be Indulged In By My Devotee In The
Sixth Stage Of Life (or Any Stage Of Life Previous To The
Actual, and Formally Acknowledged, Seventh Stage Of Life) In
The Way Of The Heart. Rather, In The Context Of The Sixth
Stage Of Life In The Way Of The Heart, Inherently Perfect
Meditation Should Constantly Be Maximized, and True and Free
Renunciation Should Be Persistently Intensified and
Increased. Only In This Inherently Perfect and Truly
Renunciate Manner Will Sahaj Samadhi Awaken (In Due Course,
By Grace), and, When It Awakens, Its Uniqueness and Inherent
Perfection Will Be Self-Evident and Measurably Obvious (and,
Thus, Easily Confirmable) Within The “Testing and Proving”
Context Of My Devotees Always Continuing Relationship With
Me.

 

 

 

(43.221) If, In The Course Of Practice Of The Way Of The
Heart In The Context Of The Sixth Stage Of Life, My Devotee
Becomes Tacitly, Simply, Effortlessly, and Merely (and Not
At All Strategically, Argumentatively, or In A
self-Aggrandizing or self-Glorifying Manner) Certain That
“he” or “she” Is Truly, Self-Evidently, and Divinely
Awakened To Sahaj Samadhi, My Devotee Should, Rather Than
Privately “Presume”, or Otherwise Overtly “Claim”, Divine
Enlightenment, Entirely Submit (Even Forever) To Be Tested,
Measured, and, By These Means, Proven and Confirmed As Such
By Me, or, After (and Forever After) The Physical Lifetime
Of My Bodily Human Form, By Those Members Of The Free
Renunciate Order Formally Appointed (At any then
present-time) By The Formally Governing Senior Membership Of
The Free Renunciate Order (and, Unless There Are None At
that then present-time, Appointed Only From Among The
Members Of The Free Renunciate Order whose Seventh Stage
Awakening Has Already Been Formally Acknowledged By The Free
Renunciate Order) Specifically For The Purpose Of Testing,
Measuring, Proving, and Confirming The Seventh Stage
Awakening In The Case Of Any and All Practitioners Of The
Way Of The Heart.

 

 

 

(43.222) And If, In The Course Of Practice Of The Way Of
The Heart In The Context Of The Sixth Stage Of Life, My
Devotee Awakens To Sahaj Samadhi, “his” or “her” attention
Will No Longer “Leap Out” Of The Heart, but it Will Remain
(Effortlessly, and Not Strategically, or By any conditional
means) Identified With (and As ) The Heart Itself (Which Is
Self-Existing and Self-Radiant Consciousness Itself,
Realized As The Native, and Perfectly Subjective, Feeling Of
Being, Itself). Therefore, In The Case Of My
Devotee-Awakened To Sahaj Samadhi, What May Appear (To
others) To Be the attention, or the mind, or the
body-mind-self Of My Divinely Self-Realized Devotee Is (To
My Inherently Most Perfectly Heart-Found and, Thus, Divinely
Self-Realized Devotee) Only The Very (and Inherently
Perfect) Divine Self, Self-Existing and Self-Radiant As
Consciousness Itself, Which Is The Very and Only and
Perfectly Subjective Heart Of all conditionally Manifested
beings (and Of The Entire Mandala Of The Cosmic Domain
Itself).

 

 

 

(43.223) Even If (In The Course Of Practice Of The Way Of
The Heart In The Context Of The Sixth Stage Of Life) Jnana
Samadhi Is (However Often or Profoundly) Awakened, Sahaj
Samadhi Must (Eventually, and Perhaps Even Immediately)
Follow Jnana Samadhi, For As Long As Jnana (or Sixth Stage)
Samadhi Alone Remains The “Point Of View” Of Realization, It
Is Not Inherently Most Perfectly Evident (“Outside” Jnana
Samadhi Itself) That What Is (or Has Thus Been) Realized Is
The Divine Self-Condition Itself.

 

 

 

(43.224) Jnana Samadhi Is conditional (or “Imperfectly
Perfect”) Realization Of The Transcendental (and Inherently
Spiritual) Divine Self-Condition. Therefore, It Is, In
Effect (or Otherwise Apparently), Only Realization Of The
Transcendental (and Inherently Spiritual) Essence (or
Root-Condition) Of the conditional or phenomenal self,
Rather Than Un-conditional (or Inherently Most Perfect)
Realization Of The Spiritual and Transcendental (and
Necessarily Divine) Self-Condition Of all conditions.

 

 

 

(43.225) Either The Subconscious (and Even mentally
Conscious) Realization (and Subsequent Most Direct
Identification With The Witness-Position Of Consciousness)
Generated By Previous Fifth Stage conditional Nirvikalpa
Samadhi Or Else An Earlier Direct Awakening To The
Witness-Position Of Consciousness May (and, As A General
Rule, or In Almost All Cases, Must) Eventually (In The
Course Of The Sixth Stage Of Life In The Way Of The Heart)
Permit and Lead To The Awakening (By Grace) To Jnana Samadhi
(Which Is, Really, conditional Seclusion In The Right Side
Of The Heart). Even So, There Must Be An Awakening (By
Grace) From (and Beyond) Jnana Samadhi Into Sahaj Samadhi,
or Else The Realization Associated With Jnana Samadhi Cannot
Become Ultimate (or Inherently Most Perfect) Transcendental
(and Inherently Spiritual) Divine Self-Realization (or
Inherently, and Inherently Most Perfectly, self-Transcending
God-Realization).

 

 

 

(43.226) Sahaj Samadhi Is The Conscious Awakening Of The
Always Already State, Not At All Dependent On The
conditional Activities Of Ascent (As In Fifth Stage
conditional Nirvikalpa Samadhi), and Not At All Dependent
Upon (or Even Associated With) The Motive and The Tacit
Effort Of Exclusion (As In Sixth Stage conditional
Nirvikalpa Samadhi, Which Is Jnana Samadhi).

 

 

 

(43.227) Sahaj Samadhi Is Inherently Perfect
Transcendental (and Inherently Spiritual) Divine
Self-Realization (Not At All conditioned by Either the
body-mind Or The ego-Based Ability To Exclude phenomenal
states), and It Is Associated With The Native Certainty That
What Is Realized Is That Which Is Always Already The Case
(or The Unobstructed Divine, or Perfectly Subjective,
Being).

 

 

 

(43.228) The Assumption Of The Transcendental (and
Inherently Spiritual) Divine Self-Position Is Inherently
Most Perfect When “The Eyes Open”. That Is To Say, Divine
Self-Enlightenment (or Utter Transcendence Of the
self-Contraction, and Utter Freedom From The Veiling Power
That Is all conditional forms and events) Is Inherently Most
Perfect When The Divine “Bright” Condition Of the body-mind
and all of its objects and states (gross, subtle, or
causal-external or internal) Is Tacitly Obvious To
Consciousness (As when the eyes are open and not veiled).
Such Is Sahaj Samadhi, The Sign Of The Awakening (By Grace)
Of The Seventh Stage Of Life In The Way Of The Heart. Thus
Begins The Third Stage Of The “Perfect Practice” (Which
Corresponds To The Admonition To Transcend everything In
Consciousness).

 

 

 

(43.229) Inherently Most Perfect (and Necessarily Divine)
Enlightenment Is Simply To Be Inherently Most Perfectly
Awake Consciousness (Inherently, and Inherently Most
Perfectly, Awake To The Inherently Perfect and Self-Existing
and Self-Radiant Love-Blissful Self-Condition Of
Consciousness Itself), and ( As Inherently Most Perfectly
Awake Consciousness) To Divinely Recognize whatever
(Apparently, or conditionally) arises, and Thus (As
Inherently Most Perfectly Awake Consciousness) To Recognize
whatever (Apparently, or conditionally) arises To Be Only
Self-Existing and Self-Radiant Being Itself, or Of The
Nature Of Consciousness Itself, Which Is Love-Bliss. To
Abide Thus, While Freely, “Naturally”, or Non-Strategically
Allowing whatever arises to arise, and Neither Seeking, Nor
Holding On To, Nor Avoiding whatever arises as the body-mind
or to the body-mind, Is To Inherently Transcend (or Shine
Through and Beyond) whatever (Apparently, or conditionally)
arises. Transcendental (and Inherently Spiritual) Divine
Self-Realization Is, Therefore, Inherently Most Perfect (or
Inherently, and Inherently Most Perfectly, Realized) When
The Transition Is Made From The Second Stage Of The “Perfect
Practice” Of The Way Of The Heart (and, Perhaps, Even
Immediately or Otherwise Directly From Jnana Samadhi) To
Sahaj Samadhi (Wherein The “Bright”, or Inherently
Spiritual, and Transcendental Divine Self-Position, As It Is
, Is Fully, Freely, and Irrevocably Assumed).

 

 

 

(43.230) The Awakening Of Sahaj Samadhi Coincides With
The “Regeneration” Of Amrita Nadi (or The Original Spiritual
Current Of Love-Bliss), Which (Rather Than, As In The
Context Of The Sixth Stage Of Life In The Way Of The Heart,
“Falling” From Above The Crown Of the head and To, or Into,
The Right Side Of The Heart) Now, In The Context Of The
Seventh Stage Of Life In The Way Of The Heart, Radiates From
(or Merely and Inherently and Inherently Most Perfectly
Stands In and Prior To) The Right Side Of The Heart, and
Radiates To (or Merely and Inherently and Inherently Most
Perfectly Stands, Apparently “Extended To”) The (Thereby
Illuminated) Ascended Matrix Of The Circle and The Arrow Of
the body-mind, Above The Crown Of the head. Therefore,
Divine Translation (Which Involves The Divine Recognition,
The Divine Transcendence, and The Divine Outshining Of the
body-mind, The Circle, The Arrow, The Heart, As An
Apparently conditionally Manifested Locus, Amrita Nadi, As
An Apparent Form, or Apparently conditionally Manifested
Structure and Locus, The Apparently Objective Divine Star,
and The Total Cosmic Domain) Generally Does Not (or,
Generally, Will Not) Immediately Follow The Awakening Of
Sahaj Samadhi.

 

 

 

(43.231) The Right Side Of The Heart Is The Root, or The
Base, or The Origin (or The “Feet”) Of Amrita Nadi. It Is
The Seat Of Transcendental (and Inherently Spiritual) Divine
Self-Realization (or Realization Of The Well Of Being, or Of
The Spiritual, Transcendental, and Divine Consciousness That
Is The Inherently Perfect and Perfectly Subjective
Root-Source Of attention).

 

 

 

(43.232) The Ascended Matrix Of Felt Love-Bliss
(Sometimes Also Visually Perceived, As The Apparently
Objective Divine Star), Even Infinitely Above The Crown Of
the head, Is The Upper Terminal (or “Head”) Of Amrita Nadi.
It Is The Apparently Objective Source Of The Cosmic Mandala,
The Circle (and Thus Also The Arrow) Of the body-mind, and
all conditionally Manifested energies.

 

 

 

(43.233) The Transcendental Divine Self and The
Spirit-Current (or Inherent Self-Radiance) Of Love-Bliss Are
One and Simultaneously Realized In Amrita Nadi. Amrita Nadi
Is The (Apparently) conditionally Manifested (and Yet
Unconditional) “Body” Of The Divine Person (or Of The Very
and Perfectly Subjective and Self-Existing and Self-Radiant
Being-Condition That Is God, Truth, or Reality). Amrita Nadi
Is My (Apparently) conditionally Manifested (and Yet
Unconditional) “Body” (As The Adept, “Bright”, and True
Heart-Master, Who Is The Realizer, The Revealer, and The
Revelation Of The Divine Person). Amrita Nadi Is The Great
Single Form Of The Divine Person, Shown Via the human
body-mind In The Case Of My Any Inherently Most Perfectly
Awakened Devotee. Amrita Nadi (Inherently, and Inherently
Most Perfectly, Realized) Is The “Body” Of Love-Bliss,
Inherently (and Divinely, or Perfectly Subjectively)
Recognized (or Realized) As The (Inherently, and Inherently
Most Perfectly, Divine) “Bright” Itself, Which Is
Self-Radiant (or Inherently Spiritual) and Self-Existing (or
Transcendental) Divine (or Perfectly Subjective) Being
Itself. Therefore, Amrita Nadi Is, Ultimately, Only The
Heart Itself. And Amrita Nadi Is The Only “Vehicle” Fit For
Translation Into The Divine Self-Domain (Which Is The
“Bright” Heart Itself).

 

 

 

(43.234) It Is Only By Progressive (and, Ultimately,
Inherent, and Inherently Most Perfect) Devotional
Identification With Me (and, Thus and Thereby, With The
Divine Person) That My Devotee “Comes To” (or Inherently,
and Inherently Most Perfectly, Realizes) The Divine
Self-Domain, The Domain Of Inherent Being, or The Infinite
Self-Radiant Space Of Divine Self-Existence. Thus, When (In
The Way Of The Heart) There Is (By Grace) Inherent, and
Inherently Most Perfect, Identification With Me As The
Perfectly Subjective (or Transcendental, Inherently
Spiritual, and Necessarily Divine)
Feeling-Being-Consciousness, The Divine Power (Apparently)
Flies From The Right Side Of The Heart and Stands Radiant
(Either As The Apparently Objective Visible Star Or Simply
As Love-Bliss) Above the head, In The Matrix Of The Cosmic
Mandala. And When all conditions (Even The Apparent, or
Apparently conditionally Manifested, Structure Of Amrita
Nadi, and The Apparently Objective Divine Star) Are
Recognized and Outshined In The Divine Self-Condition (Which
Is The Self-Existing and Self-Radiant Self-Condition Of
Transcendental, Inherently Spiritual, and Necessarily Divine
Being, or The Inherently Perfect, and Perfectly Subjective,
Space and “Bright” Heart-Domain That Is Consciousness
Itself, Realized As The Native and Most Prior
Love-Bliss-Feeling Of Being, Itself), Then (That) Is The
Great Event Of Divine Translation.

 

 

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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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