Is the 'I Am' Like a Mantra? from the media In What Does Experience Appear and Disappear?
A man asks about mantras and the 'I am' and if repeating ‘I am” is a practice. Rupert responds that 'I am' can be used as a mantra, but this is not the way of this teaching. Instead, ask what the words point to as the primary principle.
- Duration: 12 minutes and 49 seconds
- Recorded on: Oct 16, 2021
- Event: Seven Day Retreat at Garrison Institute - October 2021
A man asks about mantras and the 'I am' and if repeating ‘I am” is a practice. Rupert responds that 'I am' can be used as a mantra, but this is not the way of this teaching. Instead, ask what the words point to as the primary principle.
A man asks if the devotional path is primarily a matter of silent prayer. Rupert responds that devotion is gradually refined to the point of giving up the dualistic devotion to the beloved, thus merging the lover and the beloved in silence.
A questioner asks if consciousness can simply disappear.Rupert speaks of that which appears and disappears, and in what medium does it all appear and disappear.
A questioner asks if there is a limitation to consciousness that consciousness is not aware of? Rupert suggests testing the validity of this theory, and asks if it is possible to experience or find anything outside of consciousness.
A questioner asks if we should just love the bodily sensations that arise in the fear of death. Rupert suggests meeting the fear of death in whatever form it appears, in alignment with this understanding of one's true nature.
A man describes a childhood trauma that he has recently become aware of ,and asks where to start. Rupert suggests that the fact that he is speaking of this in a group means he has started and already has the experience of feeling safe in the group, which is essentially the safety of his true nature.
A man says that he does not see the malevolence and hatred as anything but God, but he does not experience the happiness or peace of which everyone speaks. Rupert suggests that the non-dual realisation about God is true, but to stay with the heart.
A man speaks of himself as a voice in the third person, and asks for help for this person. Rupert replies that he cannot respond to this person, as he is not in the habit of advising people how to behave or change, and maybe the voice would do well to look at itself.
A question is asked about memory and how it relates to the Jane and Mary analogy. Rupert speaks of two kinds of memory: the horizontal, or that which creates the past, and the vertical dimension of self-remembering, which is not the self we once were, but what we are now and have overlooked.
A man wishes he was better at abiding whilst in the midst of experience. Rupert asks him if he is having an experience now, and if he is aware of being now.
A woman asks how to alleviate global suffering in a tangible way and whether abiding in awareness really helps others. Rupert quotes Ramana Maharshi in suggesting that abiding in your true nature is the greatest gift to the world.
A man asks about mantras and the 'I am' and if repeating ‘I am” is a practice. Rupert responds that 'I am' can be used as a mantra, but this is not the way of this teaching. Instead, ask what the words point to as the primary principle.
A man asks if the devotional path is primarily a matter of silent prayer. Rupert responds that devotion is gradually refined to the point of giving up the dualistic devotion to the beloved, thus merging the lover and the beloved in silence.
A questioner asks if consciousness can simply disappear.Rupert speaks of that which appears and disappears, and in what medium does it all appear and disappear.
A questioner asks if there is a limitation to consciousness that consciousness is not aware of? Rupert suggests testing the validity of this theory, and asks if it is possible to experience or find anything outside of consciousness.
A questioner asks if we should just love the bodily sensations that arise in the fear of death. Rupert suggests meeting the fear of death in whatever form it appears, in alignment with this understanding of one's true nature.
A man describes a childhood trauma that he has recently become aware of ,and asks where to start. Rupert suggests that the fact that he is speaking of this in a group means he has started and already has the experience of feeling safe in the group, which is essentially the safety of his true nature.
A man says that he does not see the malevolence and hatred as anything but God, but he does not experience the happiness or peace of which everyone speaks. Rupert suggests that the non-dual realisation about God is true, but to stay with the heart.
A man speaks of himself as a voice in the third person, and asks for help for this person. Rupert replies that he cannot respond to this person, as he is not in the habit of advising people how to behave or change, and maybe the voice would do well to look at itself.
A question is asked about memory and how it relates to the Jane and Mary analogy. Rupert speaks of two kinds of memory: the horizontal, or that which creates the past, and the vertical dimension of self-remembering, which is not the self we once were, but what we are now and have overlooked.
A man wishes he was better at abiding whilst in the midst of experience. Rupert asks him if he is having an experience now, and if he is aware of being now.
A woman asks how to alleviate global suffering in a tangible way and whether abiding in awareness really helps others. Rupert quotes Ramana Maharshi in suggesting that abiding in your true nature is the greatest gift to the world.