The Fullness of Life Without the Ego from the media The Way of Recognition, Not Renunciation

Is it part of the process to be constantly overwhelmed with tears and, then later, no more crying? Rupert suggests that it is part of the process, as a release of the tension of the separate self.

Can claims about the absolute be experienced beyond or from the relative point of view? Rupert replies that it’s possible to cut our self off from the possibility of experiencing the absolute with the claim that it cannot be understood. He further elaborates using the metaphor of John Smith and King Lear as an example of consciousness knowing itself through the finite mind.

A woman speaks of dropping in and out of awareness at warp speed which she finds overwhelming and intense as it seems like a conflict between the separate self and merging with the truth. Rupert responds that the intensity is due to the ego feeling that its days are numbered; the separate self is coming to an end. Like a moth to a flame, there is both attraction for, and fear of, the flame, so it appears to come and go. He suggests taking a stand as awareness through the intensity.

A question is asked about the compatibility between non-duality and traditional religions, specifically the religious idea of helping the world. Rupert responds that they are completely compatible in that the recognition of the many as the one is the ultimate foundation for healing and compassion for the world and for acting according to the best interests of the whole.

A question is asked about Ho'oponopono. Rupert responds that he is not familiar with Ho'oponopono, but it sounds as if it is inspired by the oneness of reality, and the recitations of the questions are a kind of radical refusal to allow anything other than the love this understanding represents.

What to do about recurring frightening images, such as of catastrophic events and the death of a pet specifically. Rupert suggests that we hold in our heart that all things and beings are a temporary manifestation of the whole. We take all this into our heart so that it informs every aspect of our life.

A man says two phrases seem to have limited his approach to life. The first is, 'it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God’, and the second phrase is ‘If I want to cross the lake, I have to take my foot off the pier’. Rupert elaborates that a ‘rich man’ in this context means rich in attachments. One must divest oneself of everything for oneness, or heaven. The second phrase is like the moth and flame metaphor in that the separate self cannot find happiness, it can only come to an end. This is not about renunciation but of recognition.

A man describes his experience of life, or reality, feeling like a dream, and says that even emotions don't feel real. Consequently, everything seems strangely unreal. Rupert responds that all experience is real, but that its ‘real’ reality is the activity of consciousness. All these experiences are not real as they appear but are real modulations of consciousness.

A question is asked about self-enquiry referencing a quote from Ramana Maharshi about the breath. Rupert responds that in this quote Ramana Maharshi is conflating the breath with the ‘I’ as a way of bringing attention to the subtle aspect of experience which is often ignored in the same way that we are not always aware of our breath. We trace back to the source of that which is aware of the breath.

A man describes the experience of being pulled out of the body which causes him to fear waking up from the dream and having the dreamer disappear. Rupert responds that the dream won't come to an end but can turn into lucid dreaming beyond the fear.

A question is asked about dating and relationships. Rupert responds that relationships must include at least three of four aspects – intellectual, emotional, spiritual, and physical or sexual. The shared love of truth is not enough, but at least three of these relational aspects must be present and compatible.

A woman asks about the tendency, or even the addiction, to heal through reliving trauma. Rupert agrees that there is a prevalent approach to trauma that assumes that one must deal with trauma before the recognition of one's true nature can be known. The Direct Path is a way of going directly to one's true nature, and trauma may be better addressed on the way back from this understanding. However, there are some for whom trauma is so intense that it is almost impenetrable, so they may have to work through that, but these cases are rare.

A man who was diagnosed with a terminal immune disorder at an early age and took to music and song writing as an oasis, now has difficulty with the egoic, promotional aspect that social media seems to require. Rupert responds that it is not egoic to share his music with others and social media is a reasonable way to do that.

A woman asks about the idea that there are no coincidences. Rupert responds that there are no coincidences because everything is connected, the ten thousand things are all one. There is a connection between what takes place within and how the world appears out there.

A man asks for clarification between the separate self and individual mind. Rupert replies that individual mind is your capacity to think, feel, perceive and understand. The separate self is thinking you are this little bundle of activities, thoughts, and perceptions, rather than 'I am' the universal consciousness, which gives rise to suffering when identified with any part or fragment.

Why does consciousness need to express the multiplicity and diversity of things? Rupert responds that it doesn't need to express, it is simply its nature to do so. It expresses out of an abundance of love seeking to express itself in form. It pays for this creativity by sacrificing happiness.

A man notices that he has resistance to aspects of the teaching that suggests that he could lose things, such as his job or family. Rupert reassures us that these are not egoic desires and there is nothing incompatible between the teaching and living life to the fullest. He suggests we bring this understanding to our job or family, and so on. Ask in whose service you are acting.

A man asks how to deal with obsessive self-conscious thoughts about what others are thinking about him at work and in social situations. Rupert responds that a kind of confidence emerges as a result of this understanding that has a very positive effect on your work life and social relationships.

With the recognition of her true nature, a woman felt distant from her children and family and thought she might lose them because they would not understand. Rupert suggests that it’s not necessary to speak about this understanding with your family unless they ask. In fact, speaking of this may provoke resistance. Most of the time, nothing needs to be said, but simply feel and live from this understanding.

A man, who says he is a glutton for beauty, feels that his love of beauty and nature seems to be dualistic. He is considering an ascetic path, though he worries about overindulging this love of beauty and being distracted from the path. Rupert suggests that love of beauty is not such a bad form of gluttony. He elaborates that beauty is not in the object, but the one reality that shines through the object. If everything is the one, where is the distraction?

Is it part of the process to be constantly overwhelmed with tears and, then later, no more crying? Rupert suggests that it is part of the process, as a release of the tension of the separate self.

Can claims about the absolute be experienced beyond or from the relative point of view? Rupert replies that it’s possible to cut our self off from the possibility of experiencing the absolute with the claim that it cannot be understood. He further elaborates using the metaphor of John Smith and King Lear as an example of consciousness knowing itself through the finite mind.

A woman speaks of dropping in and out of awareness at warp speed which she finds overwhelming and intense as it seems like a conflict between the separate self and merging with the truth. Rupert responds that the intensity is due to the ego feeling that its days are numbered; the separate self is coming to an end. Like a moth to a flame, there is both attraction for, and fear of, the flame, so it appears to come and go. He suggests taking a stand as awareness through the intensity.

A question is asked about the compatibility between non-duality and traditional religions, specifically the religious idea of helping the world. Rupert responds that they are completely compatible in that the recognition of the many as the one is the ultimate foundation for healing and compassion for the world and for acting according to the best interests of the whole.

A question is asked about Ho'oponopono. Rupert responds that he is not familiar with Ho'oponopono, but it sounds as if it is inspired by the oneness of reality, and the recitations of the questions are a kind of radical refusal to allow anything other than the love this understanding represents.

What to do about recurring frightening images, such as of catastrophic events and the death of a pet specifically. Rupert suggests that we hold in our heart that all things and beings are a temporary manifestation of the whole. We take all this into our heart so that it informs every aspect of our life.

A man says two phrases seem to have limited his approach to life. The first is, 'it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God’, and the second phrase is ‘If I want to cross the lake, I have to take my foot off the pier’. Rupert elaborates that a ‘rich man’ in this context means rich in attachments. One must divest oneself of everything for oneness, or heaven. The second phrase is like the moth and flame metaphor in that the separate self cannot find happiness, it can only come to an end. This is not about renunciation but of recognition.

A man describes his experience of life, or reality, feeling like a dream, and says that even emotions don't feel real. Consequently, everything seems strangely unreal. Rupert responds that all experience is real, but that its ‘real’ reality is the activity of consciousness. All these experiences are not real as they appear but are real modulations of consciousness.

A question is asked about self-enquiry referencing a quote from Ramana Maharshi about the breath. Rupert responds that in this quote Ramana Maharshi is conflating the breath with the ‘I’ as a way of bringing attention to the subtle aspect of experience which is often ignored in the same way that we are not always aware of our breath. We trace back to the source of that which is aware of the breath.

A man describes the experience of being pulled out of the body which causes him to fear waking up from the dream and having the dreamer disappear. Rupert responds that the dream won't come to an end but can turn into lucid dreaming beyond the fear.

A question is asked about dating and relationships. Rupert responds that relationships must include at least three of four aspects – intellectual, emotional, spiritual, and physical or sexual. The shared love of truth is not enough, but at least three of these relational aspects must be present and compatible.

A woman asks about the tendency, or even the addiction, to heal through reliving trauma. Rupert agrees that there is a prevalent approach to trauma that assumes that one must deal with trauma before the recognition of one's true nature can be known. The Direct Path is a way of going directly to one's true nature, and trauma may be better addressed on the way back from this understanding. However, there are some for whom trauma is so intense that it is almost impenetrable, so they may have to work through that, but these cases are rare.

A man who was diagnosed with a terminal immune disorder at an early age and took to music and song writing as an oasis, now has difficulty with the egoic, promotional aspect that social media seems to require. Rupert responds that it is not egoic to share his music with others and social media is a reasonable way to do that.

A woman asks about the idea that there are no coincidences. Rupert responds that there are no coincidences because everything is connected, the ten thousand things are all one. There is a connection between what takes place within and how the world appears out there.

A man asks for clarification between the separate self and individual mind. Rupert replies that individual mind is your capacity to think, feel, perceive and understand. The separate self is thinking you are this little bundle of activities, thoughts, and perceptions, rather than 'I am' the universal consciousness, which gives rise to suffering when identified with any part or fragment.

Why does consciousness need to express the multiplicity and diversity of things? Rupert responds that it doesn't need to express, it is simply its nature to do so. It expresses out of an abundance of love seeking to express itself in form. It pays for this creativity by sacrificing happiness.

A man notices that he has resistance to aspects of the teaching that suggests that he could lose things, such as his job or family. Rupert reassures us that these are not egoic desires and there is nothing incompatible between the teaching and living life to the fullest. He suggests we bring this understanding to our job or family, and so on. Ask in whose service you are acting.

A man asks how to deal with obsessive self-conscious thoughts about what others are thinking about him at work and in social situations. Rupert responds that a kind of confidence emerges as a result of this understanding that has a very positive effect on your work life and social relationships.

With the recognition of her true nature, a woman felt distant from her children and family and thought she might lose them because they would not understand. Rupert suggests that it’s not necessary to speak about this understanding with your family unless they ask. In fact, speaking of this may provoke resistance. Most of the time, nothing needs to be said, but simply feel and live from this understanding.

A man, who says he is a glutton for beauty, feels that his love of beauty and nature seems to be dualistic. He is considering an ascetic path, though he worries about overindulging this love of beauty and being distracted from the path. Rupert suggests that love of beauty is not such a bad form of gluttony. He elaborates that beauty is not in the object, but the one reality that shines through the object. If everything is the one, where is the distraction?