Microdosing Being

A woman asks about non-dual teachings and psychedelics. Rupert asks the woman if she has an experience of being, stating that it is the experience of the nature of reality, the profoundest experience there is. We don’t need psychedelics to have that experience. However, for those seeking to delve beyond the scope of ordinary sense perception and explore the breadth and depth of experience, psychedelics can serve as a valuable tool.

A woman asks about ‘samskaras’ and releasing suppressed emotions to realise a sense of freedom. Rupert replies that it is not necessary to release emotions to realise freedom; recognising our being has no prerequisites. Changing the movie is unnecessary to recognising the screen. However, releasing and dissolving remnants of trauma in our bodies can be valuable for living consistent with non-dual understanding at all levels.

A man queries why it is so challenging for him and others to access being. Rupert explains that the difficulty arises because we have spent most of our waking life paying attention to the objects of experience. In meditation, rather than directing our attention towards objects, we relax our attention back into our being. But because of habit, when we attempt this return to being, we often find ourselves pulled back to objects. The more we return to being, the easier it becomes.

A man shares his fear of his personal identity disappearing during meditation. Rupert clarifies that it’s not the person who vanishes, but rather the sense of separation leading to sorrow and conflict that diminshes, either gradually or suddenly. For those who have constructed their identity around this sense of separation, losing it might feel like a death, which can be frightening.

A man questions his aversion to daily tasks he does not enjoy. Rupert suggests either cutting out those activities or getting a personal assistant. Sometimes, feeling resistance tells us something important, like we’ve taken a wrong turn; it might be signaling you to rethink the project. Rupert advises, as an exercise, to turn towards the resistance for ten minutes and say an unreserved ‘yes’ to it, and then respond.

A woman enquires about caring for her son, who is transitioning from a pre-egoic, symbiotic relationship with his mother to developing a separate identity. Rupert responds that, ironically, for some children who are going through the developmental stages in childhood, including separating from their mother, the non-dual understanding of the mother can represent a threat to the child’s natural sense of development, which legitimately requires separation.

A woman asks how Rupert perceives nature. He replies that he sees and feels nature as a manifestation and appearance of infinite being, not as a physical thing. Nature is how activity of infinite being appears when filtered through our five senses.

A woman references Rupert’s statement that the sound ‘om’ embodies all universal language, and she asks if this implies that ‘om’ encompasses all frequencies. Rupert explains that according to the Mandukya Upanishad, ‘om’ is not just the fundamental sound or word, but it also represents the essential reality of all things. The Logos, or first vibration, emanates from God’s infinite being, which eventually manifests as the universe perceived through sense perception.

A woman asks about non-dual teachings and psychedelics. Rupert asks the woman if she has an experience of being, stating that it is the experience of the nature of reality, the profoundest experience there is. We don’t need psychedelics to have that experience. However, for those seeking to delve beyond the scope of ordinary sense perception and explore the breadth and depth of experience, psychedelics can serve as a valuable tool.

A woman asks about ‘samskaras’ and releasing suppressed emotions to realise a sense of freedom. Rupert replies that it is not necessary to release emotions to realise freedom; recognising our being has no prerequisites. Changing the movie is unnecessary to recognising the screen. However, releasing and dissolving remnants of trauma in our bodies can be valuable for living consistent with non-dual understanding at all levels.

A man queries why it is so challenging for him and others to access being. Rupert explains that the difficulty arises because we have spent most of our waking life paying attention to the objects of experience. In meditation, rather than directing our attention towards objects, we relax our attention back into our being. But because of habit, when we attempt this return to being, we often find ourselves pulled back to objects. The more we return to being, the easier it becomes.

A man shares his fear of his personal identity disappearing during meditation. Rupert clarifies that it’s not the person who vanishes, but rather the sense of separation leading to sorrow and conflict that diminshes, either gradually or suddenly. For those who have constructed their identity around this sense of separation, losing it might feel like a death, which can be frightening.

A man questions his aversion to daily tasks he does not enjoy. Rupert suggests either cutting out those activities or getting a personal assistant. Sometimes, feeling resistance tells us something important, like we’ve taken a wrong turn; it might be signaling you to rethink the project. Rupert advises, as an exercise, to turn towards the resistance for ten minutes and say an unreserved ‘yes’ to it, and then respond.

A woman enquires about caring for her son, who is transitioning from a pre-egoic, symbiotic relationship with his mother to developing a separate identity. Rupert responds that, ironically, for some children who are going through the developmental stages in childhood, including separating from their mother, the non-dual understanding of the mother can represent a threat to the child’s natural sense of development, which legitimately requires separation.

A woman asks how Rupert perceives nature. He replies that he sees and feels nature as a manifestation and appearance of infinite being, not as a physical thing. Nature is how activity of infinite being appears when filtered through our five senses.

A woman references Rupert’s statement that the sound ‘om’ embodies all universal language, and she asks if this implies that ‘om’ encompasses all frequencies. Rupert explains that according to the Mandukya Upanishad, ‘om’ is not just the fundamental sound or word, but it also represents the essential reality of all things. The Logos, or first vibration, emanates from God’s infinite being, which eventually manifests as the universe perceived through sense perception.