Aletheon – Adi Da Samraj – My Spiritually Bright Silence



 Selection from
Beezone – by Adi Da Samraj and others


“The best “term” of reference to
Reality is perhaps silence, no-thought, no-indication, or
no-action. Or, perhaps even better, all possible references,
forms of speech, thoughts, indications, and actions are the
best term of reference. Therefore, any term will do. (I
commonly use the term “Radiant Transcendental


“The Tathagatas of Silence are
absorbed in the blissful state of Samadhi, they do not
discriminate concerning this state, nor do they discourse on
it. Blessed One, thou assuredly wilt discourse on this
subject of duality. Thou art thyself a master of all things,
an Arhat, a Tathagata. The sons of the Buddha and myself are
anxious to listen to it.”


“Even Now (and Forever Hereafter)
Only The Hearts Great Sign and Blessing Work Persists, In My
Perfect Silence, Even If I Always Speak This Work Of

Horse Testament

“I Only Speak The One Truth, Even
Without A Word, By Utter Feeling Silence.”

Horse Testament

“The ultimate and simplest
meditation is to gaze in the heart as no-seeking and allow
its bliss to rise as fullness to the head, the silence of
the sahasrar above the seat of the mind.”

of Instruction

“But in (this relationship) of the
Heart what arises is confronted by silence without and the
Heart within.”

Daily Reading

“It is not necessary (or even
sufficient) to enter exclusively into the Pure, Absolute,
and Undifferentiated Transcendental Silence (in Which there
are no perceptions) in order for there to be Divine
Enlightenment. Most Perfect Realization of the Divine can
Exist in the midst of perceptions and appearances and forms
and psyches and bodies. The Divine is not exclusively
“elsewhere”, or only “deeply within” all

She Is Me

“My life was born as a distraction
for the sake of my friends. When Knowledge appeared, I was
moved to speak and act for men. But the speech and every
deed have begun to be economized by this same Knowledge. I
think I have said and done the fundamental complication for
which I was born. I speak less, I do less, I am not moved to
explain beyond these explanations, to do any more to prove
the path. I am not leaving this place, but, more and more, I
am only present, and not full of words and acts. My function
is Satsang, which is Silence, the Siddhi that is Silence,
not a matter of words or acts, not a matter of proof or

the Way of Divine Communion

“The Zen Masters taught nothing but
only sat comfortably in the company of wise disciples who
displayed their knowledge of perfect truth without effort.
And because of the endless kinds of ultimate demonstrations
as well as the innumerable means the masters used to call
there disciples’ attention to the nature of their own wisdom
there are countless traditions about enlightenment
experiences and the methods of Zen Masters.

There was great wisdom in these
means, and great honor between master and disciple. So it is
not longer useful to teach exclusively by these means. The
demand for communications is so much a requirement of modern
society that no one understands silence or feels the need to
demonstrate the knowledge of truth, whatever that is. But
one who understands will not fail to make appropriate use of
the teaching methods of Zen Masters.”


“One of them asked me why you are so
quiet, as if your silence were a threat. He feels
uncomfortable about approaching you. One of the American
disciples says he feels uncomfortable around you, and yet he
has asked me some things, and I said you are absolutely
Guru. He asked me if I think you are a Siddha Guru, and I
said absolutely. That directly threatens their state, so
this is a very dangerous place for you to be.”

Horse Magazine

“The manifestation of the Heart
Siddhi itself does not require any kind of life-theatre,
within or without, for its manifestation. It takes place,
fundamentally, without media, in moveless silence. And the
sadhana relative to it is a conscious one, prior to all
strategies. It is an affair of radical intelligence, of
dissolution of the principle of all dilemma, which is the
conventional assumption of independent existence. Such
sadhana is, therefore, not accumulative or goal-directed. It
is an activity prior to the drama of solutions. It is not a
matter of attention to the life-force in any yogic or
mystical way, but of living this intelligence of
understanding. It certainly involves contact with the Guru,
but non-theatrical contact. It is contact with true Siddhi,
Satsang, the Condition of Divine Communion in which one is
not mystically absorbed but consciously

and Goddess

“Thus, in the future, you may not
often see me sitting down open-eyed, looking at each one and
dealing with the yogic dimension of the life-circle in which
each one lives. Most often you will probably see me just
sitting there, with eyes closed most of the time. And it
will not be because I am falling asleep or going into some
trance. I could just as well sit with you with my eyes open.
But the closed eyes will be a sign that it is not through
the theatre of either external or mediumistic contact that
this Siddhi is communicated and made operative. It is
Present in silence, it is without qualification, it is not
manifested through media. It is not manifested through
psycho-physical vehicles, it is not manifested through
psycho-physical processes. And it may not be received by any
such means. It is immediate, direct. It requires no manifest
media whatsoever. And it depends entirely on the conscious
process, not on the experiential one.”

and Goddess

“Whatever arises in meditation, you
should abide in understanding and simply enquire. In time
the movement of consciousness will not even tend to the
point of super-consciousness above. The enquiry will become
radical knowledge prior to every kind of activity and
perception. Then you will find that understanding even
ceases to function as a mental activity. It will have become
radically concentrated in that to which the enquiry always
leads. That silence, incomparable depth and formless object
of contemplation will become utterly absorbing. Then,
suddenly, you may find that you are seated in the heart. All
the movements of consciousness, on every level, will have
fallen away, and you will remain tacitly aware as no-seeking
in the heart, to the right side of the chest. You will
possess unqualified knowledge of Reality and enjoy
untouchable bliss. And it will be the same bliss you know as

and Understanding

“Truth is in the moment, this
instant in which there is no meaning, no cause, no
implication, no necessity, no motive to any effect. The
Radiance of Ignorance is the Reality, and all phenomena only
test our Realization of the necessity and sufficiency of
That. It is the Condition of all conditions. It is neither
subjective nor objective relative to this moment. It is
Only, and It is unspeakable.”

of Silence

The true Spiritual Master is one who
originates spontaneous and true Teaching in the company of
others, and who generates and awakens devotees to the sacred
occasion of Divine Communion, not merely through apparent
silence or no-response, but through a literal Power in
Silence that communicates itself as a realized influence
that quickens insight and awakens intuitive contemplation.
Such a Master then leads devotees toward the radical
Realization of that same awakening, prior to any world,
body, force of life, mind, transcendental experience, or
ego-soul illusion.”

and Name

Bhagavan and Somerset Maugham sat
opposite to each other for about half-an-hour without
uttering a word. At the end of which Somerset Maugham looked
nervously across in my direction and said, “Is there any
need to say anything?” “No,” replied Bhagavan, “Silence is
best. Silence is itself conversation.”

Maugham and Ramana Maharshi

“But much talk is simply the
indulgence of the self-dramatizing activity of our ordinary
mind. It is only a display and a scattering of the force of
the Heart in forms that are not themselves intelligence or
understanding. Much talk is not relationship but only a
reproduction and reinforcement of a state that is not
understanding. The patterns that continually arise in us are
not served by the responses or answers they imply and
demand. We are only served by understanding, enquiry and
silence.” In other words, the verbal instructor, and
personal criticism and instruction, teaching of lessons in
their outward way has a real function in true spiritual
life, in the real process of spiritual life. But it is not
the way itself. It is one of the functions of the way, it’s
one of the activities for which the man of understanding is
responsible, and for which he makes his Ashram responsible.
But these outward forms are serving what? They’re serving
understanding, they’re serving this real process. They are
not the thing in itself, and they are not intended to absorb
the person’s life absolutely. They are aids to the beginning
of this conscious process within him. So, actual
understanding, the process of enquiry and the potent silence
of Satsang are then the senior means, or the most mature
means, the fundamental means of the spiritual

Life of Understanding

“But the communication of the Heart
is essentially a process in silence, whereby what arises
gets no response, no reinforcement.” Again, the activity of
the man of understanding is mere presence, that is what he
does. His mere existence, his mere presence in relation to
his disciple, mere Satsang – this is the method of the
Siddhas. And it is prior to all forms of action so it is
prior to speech as well, it’s prior to all outward
activities. Satsang with the Guru is essentially an affair
of silence without peculiar activities. So that form of our
meeting together that we generally call Satsang is a time
when you all sit in a room and do essentially nothing, and I
seem to do essentially nothing. There’s no action, no words
spoken, because the Siddhi, the true activity to which the
disciple becomes sensitive has nothing whatever to do with
either his ordinary games or anything that could be
communicated indirectly, from without.”

Life of Understanding


“Then a man ceases to continue in
the exclusive motion of what arises,” (the exclusive motion,
the karmic tendencies) “and he will find himself as the
Heart, which is the source and form of all this. This
confrontation with silence, in relationship to a true
teacher, one who manifests the Siddhi, the power of the
Heart, is unlike our ordinary experience of frustration in
life.” This is the peculiar function of the true Guru. The
Maha-Siddha, the Great Siddha. In other words, I’ve said up
here in his presence, his mere presence, or silence, what
arises gets no response, no reinforcement.”

Life of Understanding

“Then what arises is confronted with
silence. This company of silence, this confrontation with
silence while remaining in conscious relationship to the
teacher, causes the individual to be simply aware of what
arises.” (Simply aware.) There’s a difference between simple
awareness and sitting there equipped with all kinds of
methods to deal with what arises. When one is truly living
in Satsang, the condition of Satsang being the process you
are living, then the things that arise simply arise. You
witness them, you see them in the midst of the freedom of

Life of Understanding

“The way itself is the relationship
to that silence, generated by the teacher and found within,
until there is the unconditional perception of the potency
that is the Heart.” So the quality of this sadhana in
Satsang is where you, by virtue of the creation of the
turiya condition within, which is created by the doubt of
your tendencies, and you begin to fall into this prior
state, this bliss in the company of the Guru. You begin to
become sensitive to this unfathomable depth, rather than to
the qualities that are arising. You become less and less
distracted by the qualities that arise, and are more and
more dissolved in this prior quality, the Force of the
Heart. So the way of understanding, the way of Satsang
fundamentally is this sensitivity, this obliteration, this
sensitivity to falling into the Force of the Heart, the
prior quality. Until this goes on, subtly, in the disciple,
until there is unconditional perception of the potency that
is the Heart, until the disciple himself becomes awake
through the process of understanding in Satsang, to this
very quality itself, becomes alive in it, as it, begins to
perceive its functioning, its working, begins, prior to
cognition, prior to mentality, enjoying his existence as
that, his existence in the mere presence of it, in the form
of his Guru. And he, himself, now becoming awake as that
very quality that is his Guru.”

Life of Understanding

“I am the one who speaks from his
own silence. In other words this one who is speaking is
conscious. He is not experiencing the present manifestation
as a mystery, as non comprehension, as a form of
identification with qualities. He knows what his speech is
and he generates his x own speech, he generates his-own
qualities, he is responsible for his own qualities, and he
knows also that his speech is preceded by his silence. The
root of his nature is silent, not to be identified with a
quality. So his creative activity is a spontaneous
generation of his own absolute nature. “I am the one who
always stands present in his own form.” Again, he’s not
hidden, he’s not elsewhere. He’s not mysterious, he’s not in
himself a paradox. [He is not separated from the
ultimate reality. He is what he is and he always, the Guru,
always stands present as what he is. I am the one who always
and already exists. I am that one. I. am that self nature,
enjoying his own form as all . conditions and states In
other words all the conditions and states that arise are his
own form just as his speech comes from his own silence or
very nature.”

Life of Understanding

“As stated above, Captain Hatengdi
found Swami Nityananda soon after the Swami had come to
Ganeshpuri. The Captain, who spent many weekends alone with
Nityananda in the jungle, would often sit silently for hours
with him, Nityananda sat very close to him with his back
turned. The Captain, however, often fell into a deep
slumber, overwhelmed by the force he felt radiating from
Nityananda. He recognized, though, that the power of
Nityananda’s Presence was communicated to him in a very
direct manner-in silence on the jungle floor.”