Such speaking is the direct transmission necessary for any teaching, and is the central method the teachers of the Diamond Approach use when teaching in group settings. By speaking about an essential aspect or dimension of true nature, the teacher invokes it in his consciousness and it becomes his presence. By communicating the inner orderly flow in the skillful and guided speech, he guides the souls of his listeners to align themselves with such unfoldment. It may seem as if he is pouring the substance and presence of truth into his listeners’ souls, but in fact he is only inviting their souls to align themselves the way he is aligning himself. Through such alignment the listener’s experience can begin to unfold, revealing the truth the speaker is communicating in the personal experience of the listener. The complete process of direct transmission in logos-speaking is that the speaker communicates the truth from his own experience. This invokes it in the moment in his own presence. If he has also integrated the diamond guidance, his speaking will be guided and skillful, so that his communication is empathic and attuned to his listeners. His communication will also precisely guide his listeners through their own ignorance and positions, helping them to open up and be receptive to his transmission, which is more accurately an opening up to the unfoldment in their own soul. In other words, the direct transmission is an embodied speaking where both the logos and the diamond guidance are present and operating; the logos unfolds the experience and the guidance opens up the consciousness and aligns it with the unfolding truth. In reality, the diamond guidance is the discerning eye and intelligence of the logos.

Just as real, basic, or pure thinking is a way that the logos reveals truth to the soul, real speaking can do the same. This function is one of the major ways a teacher transmits the teaching to students. When the teacher has integrated the dimension of the logos in his realization he becomes able to function similarly to the logos. By speaking he reveals the truth of true nature and Reality. Such speaking is not simply the communication of ordinary knowledge; it is the communication of basic knowledge. By speaking, the teacher utters the words, which are word-concepts. By uttering such words, he does not only say the syllables. Each time he says the word-concept he sees the reality of this word, its color and shape; he feels the quality of essence to which the word corresponds; he tastes its flavor and feels its texture. His speaking is not only through the mouth but through the fullness of the manifold of the soul. By speaking about a truth of Being this truth arises in his soul, fills it, and overflows to his listeners. In other words, real speaking, or logos-speaking, is an invocation of the truth spoken within the soul of the speaker but also a communication of the same truth to the consciousness of the listener. The logos-speaker communicates the essential truth by embodying it in his presence and in his speech. Through his speaking a particular timeless truth, this truth fills his soul, pervades his gestures and postures, and fills his words with wisdom. The words do not carry only ordinary knowledge; they carry the substance and full presence of basic knowledge.

The task of communicating the teaching and logos for this method is the central function of the Ridhwan School, its teachers, and all the literature of the Diamond Approach. Like any genuine spiritual teaching, the degree to which this logos reveals itself depends on how faithfully the method is applied. And the skill in applying the methodology develops over time as the experience and understanding of the teaching matures. However, since this method arises from a true logos of reality, and therefore is inherent to objective reality, it is available for anyone to learn regardless of whether they are in contact with the Ridhwan School—if they are able to recognize the truth of this view for themselves. This means that it is possible to connect to this logos and practice its particular method by seriously studying the teaching on one’s own. To do so, however, requires an unusual degree of sincerity, devotion, and intelligence. Such is the limitation of the printed word, in contrast to the direct transmission that can occur when one is in contact with an exemplar of the teaching. Hence, we can only hope for limited benefits when the method is practiced apart from the active guidance of the teaching and the teacher.

The teacher is not merely lecturing about Brilliancy; he is also embodying the aspect while talking. He is presenting the aspect both in words and in its actuality. This is in fact the central way a teacher of Essence transmits his or her knowledge of that realization. The teacher is not exactly giving the student an experience of Essence; rather the presence of the teacher activates the student’s own presence in whatever essential aspect or dimension is being studied. This process, which is sometimes called direct transmission, makes it possible for the receptive individual to get a glimpse of the quality. This can either be through a direct experience of the aspect or through an experience of the various psychological constellations that are brought to consciousness by the impact of the presence of Essence on the student’s soul.