The Age of the Teacher Is Over

A man asks about the difference between accessing the stillness in contrast to knowing oneself as that stillness. Eventually, knowing was provoked by the line, 'the cat does not know it is a cat,' which prompted a chain of thoughts until it became clear that he is the knowing. Rupert responds that that's it; you just smile and like it a lot.

A woman asks for clarification about the Mary and Jane analogy because it seemed this time, unlike previous times, to contain an element of suffering and fear. Rupert replies that he did stretch the Mary-Jane analogy this time. Ordinarily, Mary's mind represents pure consciousness, but today he added a quality implying that Mary was afraid in order to make a point about how an individual’s fear can show up in the dream.

A woman says she is inspired by the idea that thoughts don't come into consciousness, but rather they are made of consciousness. For example, the thought 'I am sad'. Rupert elaborates that awareness is that which is aware; it is both the container and the substance of the thought. Awareness and thought are not two separate things.

A question is asked about love and infatuation. Rupert emphasises that it's important to know whether you are merely infatuted with someone, or in love. Further, he suggests that two people never really fall in love; rather, they cease being two separate people in love. They become one. He quotes Rumi: 'True lovers never really meet each other; they were in each other all along.'

A woman asks about the difference between believing and knowing. Rupert suggests that she knows she is, it is undeniable. We absolutely cannot say we are not, but we know for certain that 'I am'. It is absolute knowledge. Go back to that, again and again.

A man brings up John Wheeler, whom he used to believe had a radical approach until hearing Rupert's teaching. Now he recognises that the essence is starting in being and remaining in being. All was clear when he heard Rupert saying there is no ignorance; there is no veiling. He asks how to stay in being and go out in the world. Rupert replies that the world is already only being. Wherever you go, you go in being.

A woman asks about artists expressing God through their work. She feels as if artists are being put above everybody else. Rupert responds that he doesn't put artists above other people in any way. An artist is not really a person, it's a function. There are many other ways that bring the same expression to the world.

A man brings up Transcendental Meditation and wonders how Rupert feels about the Maharishi's idea about this being the age of awakening. Rupert agrees and encourages us all to keep abiding as being; keep expressing this. He feels the age of the teacher is coming to an end, and it's now the age of the friend.

A man says that Bhagavan means friend. He's trying to understand why he cries so much, just cries and sobs. Rupert tells him to keep coming back.

A woman asks about Rupert's use of the term 'alien'. Rupert says his definition of aliens with exceptional ability, in reference to citizens of a country rather than visitors, or those living and working in a country that is not their native home. For instance, his passport, an O1 passport, is issued to 'aliens' with exceptional abilities. The woman says that she has encountered 'aliens' with extraordinary intellects from another planet and wants to integrate that into her understanding. Rupert speaks of the variety of perspectives that perhaps exist outside of time and space, and that there may be 6 dimensions, or more, or less, as compared to our 4 dimension reality.

A woman says she wants to experience being without doubting the impurity of its intention. She asks for help with her doubt. Rupert responds that what matters is not the intention, or action, but where it comes from. Does it arise on behalf of being? Or is it filtered through the desires, fears and demands of the separate self?

A woman asks about the word 'soul'. She describes her mother's death, which was frightening, and a recent experience of primordial sounds that occurred when she was dancing. She asks if her mind is untangling. Rupert suggests that it's the release of deep-seated trauma.

A woman discusses asking God for a partner, which she now senses comes from the belief that she was alone. She asks how to open her heart. Rupert suggests she should imagine having a feeling she wants to share but can't. He recommends trying to share that feeling. It exposes your vulnerability. Desire a relationship because your heart is so full of love, it is overflowing.

A questioner asks about siddhis and wonders if Ramana Maharshi would take the pain of his devotees into his body and disappear the pain. Rupert says he wishes he had the siddhi to remember someone's name. He says that he has never heard of instances of Ramana Maharshi healing others of their pain.

A woman says she is extremely grateful for the fellowhip around the teaching.

A man asks how consciousness expresses itself in this realm, in terms of perceptions, sensing and thinking, and that which can be shared as opposed to that which is localised. Rupert responds that infinite consciousness localises itself as a finite mind, and uses the metaphor of a circle on a white paper. Within that circle, there is localisation, but outside that circle it is shared being. The unlocalised consciousness appears to us as the world, so we feel we share the world.

A woman asks if there is ever a time when Odysseus can pass by the Sirens without crashing. Rupert responds, only if and when he recognises his true nature.

A man asks about the idea of creating our own reality. Rupert emphasises that he specifically did not say that we create our own reality. Reality precedes the finite mind, which in turn, views it within the limits of the finite mind, which is how it appears but not what it is. The finite mind cannot see reality as it is.

A man asks about the difference between accessing the stillness in contrast to knowing oneself as that stillness. Eventually, knowing was provoked by the line, 'the cat does not know it is a cat,' which prompted a chain of thoughts until it became clear that he is the knowing. Rupert responds that that's it; you just smile and like it a lot.

A woman asks for clarification about the Mary and Jane analogy because it seemed this time, unlike previous times, to contain an element of suffering and fear. Rupert replies that he did stretch the Mary-Jane analogy this time. Ordinarily, Mary's mind represents pure consciousness, but today he added a quality implying that Mary was afraid in order to make a point about how an individual’s fear can show up in the dream.

A woman says she is inspired by the idea that thoughts don't come into consciousness, but rather they are made of consciousness. For example, the thought 'I am sad'. Rupert elaborates that awareness is that which is aware; it is both the container and the substance of the thought. Awareness and thought are not two separate things.

A question is asked about love and infatuation. Rupert emphasises that it's important to know whether you are merely infatuted with someone, or in love. Further, he suggests that two people never really fall in love; rather, they cease being two separate people in love. They become one. He quotes Rumi: 'True lovers never really meet each other; they were in each other all along.'

A woman asks about the difference between believing and knowing. Rupert suggests that she knows she is, it is undeniable. We absolutely cannot say we are not, but we know for certain that 'I am'. It is absolute knowledge. Go back to that, again and again.

A man brings up John Wheeler, whom he used to believe had a radical approach until hearing Rupert's teaching. Now he recognises that the essence is starting in being and remaining in being. All was clear when he heard Rupert saying there is no ignorance; there is no veiling. He asks how to stay in being and go out in the world. Rupert replies that the world is already only being. Wherever you go, you go in being.

A woman asks about artists expressing God through their work. She feels as if artists are being put above everybody else. Rupert responds that he doesn't put artists above other people in any way. An artist is not really a person, it's a function. There are many other ways that bring the same expression to the world.

A man brings up Transcendental Meditation and wonders how Rupert feels about the Maharishi's idea about this being the age of awakening. Rupert agrees and encourages us all to keep abiding as being; keep expressing this. He feels the age of the teacher is coming to an end, and it's now the age of the friend.

A man says that Bhagavan means friend. He's trying to understand why he cries so much, just cries and sobs. Rupert tells him to keep coming back.

A woman asks about Rupert's use of the term 'alien'. Rupert says his definition of aliens with exceptional ability, in reference to citizens of a country rather than visitors, or those living and working in a country that is not their native home. For instance, his passport, an O1 passport, is issued to 'aliens' with exceptional abilities. The woman says that she has encountered 'aliens' with extraordinary intellects from another planet and wants to integrate that into her understanding. Rupert speaks of the variety of perspectives that perhaps exist outside of time and space, and that there may be 6 dimensions, or more, or less, as compared to our 4 dimension reality.

A woman says she wants to experience being without doubting the impurity of its intention. She asks for help with her doubt. Rupert responds that what matters is not the intention, or action, but where it comes from. Does it arise on behalf of being? Or is it filtered through the desires, fears and demands of the separate self?

A woman asks about the word 'soul'. She describes her mother's death, which was frightening, and a recent experience of primordial sounds that occurred when she was dancing. She asks if her mind is untangling. Rupert suggests that it's the release of deep-seated trauma.

A woman discusses asking God for a partner, which she now senses comes from the belief that she was alone. She asks how to open her heart. Rupert suggests she should imagine having a feeling she wants to share but can't. He recommends trying to share that feeling. It exposes your vulnerability. Desire a relationship because your heart is so full of love, it is overflowing.

A questioner asks about siddhis and wonders if Ramana Maharshi would take the pain of his devotees into his body and disappear the pain. Rupert says he wishes he had the siddhi to remember someone's name. He says that he has never heard of instances of Ramana Maharshi healing others of their pain.

A woman says she is extremely grateful for the fellowhip around the teaching.

A man asks how consciousness expresses itself in this realm, in terms of perceptions, sensing and thinking, and that which can be shared as opposed to that which is localised. Rupert responds that infinite consciousness localises itself as a finite mind, and uses the metaphor of a circle on a white paper. Within that circle, there is localisation, but outside that circle it is shared being. The unlocalised consciousness appears to us as the world, so we feel we share the world.

A woman asks if there is ever a time when Odysseus can pass by the Sirens without crashing. Rupert responds, only if and when he recognises his true nature.

A man asks about the idea of creating our own reality. Rupert emphasises that he specifically did not say that we create our own reality. Reality precedes the finite mind, which in turn, views it within the limits of the finite mind, which is how it appears but not what it is. The finite mind cannot see reality as it is.