The Witness Is Your Self from the media Trust Love

A woman works with people with chronic pain and asks about the difference between physical and psychic pain. Rupert speaks of physical pain as sensations that are extreme and what we call unpleasant. Suffering is a psychological experience. There is a self who is in pain. You can be in physical pain and still be happy.

Are both physical pain and suffering a kind of veiling? Rupert suggests that if they take our attention away from our self, yes, they are veiling in that way.

A woman speaks of clearly seeing the separate self as 'the seeker wanting to be spiritual'. She asks if there is something she can do to keep from going back to that separate self. Rupert suggests that there is nothing to do. You don't have to learn being. Everything else in your life you have to learn, but you can't learn to be. You already are.

A woman says she was struck by Rupert's use of the word 'God'. It touched her, but she feels as if evoking God suggests separation. Rupert agrees that it is true that we think of God as an object separate from us, and that is blasphemy. Understand that your being is infinite being, the only being there is, God's being.

A man, calling from Israel, says it's really hard psychologically where he is, and he asks how to live the understanding in these circumstances. Rupert responds that he is in an extreme situation, and suggests finding the place of peace in yourself and then sharing that with family and friends so that they may find it in themselves.

How are we to be with feelings that come up as we let go of old ways of being? It seems as if the sensation takes over and veils being. Rupert asks if any of those feelings are not permeated by the knowing of it? All there is to a feeling is knowing. He uses the metaphor of the screen and the movie. It is the absorption in the movie that veils the screen, which is already and always there. It's about seeing clearly rather than doing.

A question is asked about the three paths – progressive, direct and pathless – from a man who struggles with the pathless path. Elaborating on the differences among the paths, Rupert clarifies that the pathless path begins with what the thought 'I am' refers to, with being. We start with being as being. No mantra or questions needed. It is being, being.

A woman asks about thoughts that bring you back to your true nature. Rupert specifies that only some thoughts – often questions like 'Am I aware?' and 'Who am I?' – bring you back to your experience.

A man says he likes Rupert's use of the word 'God', but he also thinks it's confusing because of its associations. Rupert responds that he uses it probably because of his conditioning, having grown up singing hymns, etc. When he hears the word 'consciousness', it doesn't melt his heart, but the word 'God' does.

A woman, who has a diagnosis of schizophrenia and autism, says she tends to experience extreme states and has difficulty with connection. She asks for guidance in dealing with these challenges. Rupert suggests that everyone listening to you is touched by your openness and vulnerability, and the only response would be love. So one, feel that, and second, have that attitude toward yourself.

A woman, whose teacher has retired and whose dog is near death, is dealing with grief. Rupert suggests that when a teacher dies or retires, it's a great opportunity, in that everything we found in the teacher now has to be found in ourself. So he suggests not replacing the old teacher with a new teacher, but look within yourself.

A woman asks, are the beliefs in separation, dreaming and imagining synonymous? Rupert responds that if they are all merged, that would be sahaj samadhi. But dreaming is not synonymous with a sense of separation.

A woman asks about the difference between the terms 'consciousness' and 'the absolute'. Rupert speaks of the different ways that Nisargadatta Maharaj has used these words, which can cause some confusion, but there isn't really a conflict, just a difference in languaging.

A woman works with people with chronic pain and asks about the difference between physical and psychic pain. Rupert speaks of physical pain as sensations that are extreme and what we call unpleasant. Suffering is a psychological experience. There is a self who is in pain. You can be in physical pain and still be happy.

Are both physical pain and suffering a kind of veiling? Rupert suggests that if they take our attention away from our self, yes, they are veiling in that way.

A woman speaks of clearly seeing the separate self as 'the seeker wanting to be spiritual'. She asks if there is something she can do to keep from going back to that separate self. Rupert suggests that there is nothing to do. You don't have to learn being. Everything else in your life you have to learn, but you can't learn to be. You already are.

A woman says she was struck by Rupert's use of the word 'God'. It touched her, but she feels as if evoking God suggests separation. Rupert agrees that it is true that we think of God as an object separate from us, and that is blasphemy. Understand that your being is infinite being, the only being there is, God's being.

A man, calling from Israel, says it's really hard psychologically where he is, and he asks how to live the understanding in these circumstances. Rupert responds that he is in an extreme situation, and suggests finding the place of peace in yourself and then sharing that with family and friends so that they may find it in themselves.

How are we to be with feelings that come up as we let go of old ways of being? It seems as if the sensation takes over and veils being. Rupert asks if any of those feelings are not permeated by the knowing of it? All there is to a feeling is knowing. He uses the metaphor of the screen and the movie. It is the absorption in the movie that veils the screen, which is already and always there. It's about seeing clearly rather than doing.

A question is asked about the three paths – progressive, direct and pathless – from a man who struggles with the pathless path. Elaborating on the differences among the paths, Rupert clarifies that the pathless path begins with what the thought 'I am' refers to, with being. We start with being as being. No mantra or questions needed. It is being, being.

A woman asks about thoughts that bring you back to your true nature. Rupert specifies that only some thoughts – often questions like 'Am I aware?' and 'Who am I?' – bring you back to your experience.

A man says he likes Rupert's use of the word 'God', but he also thinks it's confusing because of its associations. Rupert responds that he uses it probably because of his conditioning, having grown up singing hymns, etc. When he hears the word 'consciousness', it doesn't melt his heart, but the word 'God' does.

A woman, who has a diagnosis of schizophrenia and autism, says she tends to experience extreme states and has difficulty with connection. She asks for guidance in dealing with these challenges. Rupert suggests that everyone listening to you is touched by your openness and vulnerability, and the only response would be love. So one, feel that, and second, have that attitude toward yourself.

A woman, whose teacher has retired and whose dog is near death, is dealing with grief. Rupert suggests that when a teacher dies or retires, it's a great opportunity, in that everything we found in the teacher now has to be found in ourself. So he suggests not replacing the old teacher with a new teacher, but look within yourself.

A woman asks, are the beliefs in separation, dreaming and imagining synonymous? Rupert responds that if they are all merged, that would be sahaj samadhi. But dreaming is not synonymous with a sense of separation.

A woman asks about the difference between the terms 'consciousness' and 'the absolute'. Rupert speaks of the different ways that Nisargadatta Maharaj has used these words, which can cause some confusion, but there isn't really a conflict, just a difference in languaging.