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Foundation of Teaching
Non-Duality

Example of Teaching
The direct path is a path of spiritual inquiry wherein one goes directly to truth, rather than through steps (also called the “progressive path”).

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Rupert Spira

Rupert Spira first came across the poetry of Rumi at the age of fifteen in 1975. Shortly afterwards he learned the Mevlevi Turning, a sacred Sufi dance of movement, prayer and meditation, at Colet House in London.

Soon after this he met his first teacher, Dr. Francis Roles, who was himself a student of Shantananda Saraswati the Shankaracharya of the North of India,. Under Dr. Roles’ guidance he learned mantra meditation and was introduced to the classical system of Advaita or Non-Duality. This formed the foundation of his interest and practice for the next 25 years.

During this time he read everything available by the Russian philosopher, P.D. Ouspensky, and learnt Gurdjieff’s Movements. During the late 1970s he attended Krishnamurti’s last meetings at Brockwood Park close to his childhood home and was deeply impressed and influenced by his intellectual rigor and fierce humility. Throughout these years he also studied the teachings of Ramana Maharshi and Sri Nisargadatta Maharaj on a continuous basis. Towards the end of the 1980s he had a brief encounter with the teachings of Da Free John whose early writings made a deep impression on him.

During the late seventies and early eighties Rupert trained as a ceramic artist under Henry Hammond and Michael Cardew, two of the founding fathers of the British Studio Pottery movement. He started his first studio in 1983 making pieces that are to be found in private and public collections around the world.

A turning point in the mid 1990s led Rupert to an American teacher, Robert Adams, who died two days after he arrived. However, while visiting, Rupert was told about another teacher, Francis Lucille.

Several months later Rupert met Francis. The first words Rupert heard him say were, “Meditation is a universal ‘Yes’ to everything.” Although this is the sort of phrase anyone on the spiritual circuit might come across, nevertheless it was pivotal moment in Rupert’s life. “At this moment I realized that I had arrived home, that this encounter was the flowering and fulfillment of the previous thirty years of seeking.” When Rupert asked Francis at that first meeting what to do next, he replied, “Come as often as you can.”

Over the next twelve years Rupert spent all the spare time that work and family commitments would allow with Francis, exploring the sense of separation as it appears in the mind in the form of beliefs and, more importantly, how it appears in the body as feelings of being located and limited. Francis also introduced Rupert to the Direct Path teachings of Atmananda Krishnamenon, and the tantric approach of Kashmir Shaivism, which he had received from his teacher, Jean Klein.

Of the essence of these years, Rupert writes, “The greatest discovery in life is to discover that our essential nature does not share the limits nor the destiny of the body and mind.
I do not know what it is about the words, actions or presence of the teacher or teaching that seem to awaken this recognition of our essential nature as it truly is and its subsequent realization in our lives but I am eternally grateful to Francis for our friendship.”

Rupert lives in Oxford, UK, with his wife, Ellen, a therapist and yoga teacher in the non-dual tradition of Kashmir Shaivism, and his son, Matthew. He holds meetings and retreats worldwide.



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Quotes

  1. “We take that which is unreal to be real and that which is real to be unreal.”
  2. “However, love, peace and happiness are inherent in the knowing of our own being. In fact, they are the knowing of being. They are simply other names for our self.”
  3. “That is, a single sensation/thought/perception appears in consciousness and thinking alone conceptualizes.”
  4. “Only that which is always with you can be said to be your self and if you look closely and simply at experience, only awareness is always ‘with you’.”
  5. “And this ‘knowing’ is our self, aware presence. In other words, all that is ever experienced is our self knowing itself, awareness aware of awareness.”
  6. “In reality, which means in our actual experience, all experience is one seamless substance. The duality between the inside self and the outside object, world or other is never actually experienced. It is always imagined.”
  7. “This perpetual longing for happiness—which can, by definition, never be fulfilled because that very search itself denies the happiness that is present in our own being now—condemns us to an endless search in the future and thus perpetuates unhappiness. It is for this reason that the poet said, “Most men lead lives of quiet desperation.”
  8. “See clearly that we have no knowledge of our self ever having been born, changing, evolving, growing up or growing old and that we can never have the experience of death.”
  9. “It is impossible to experience the appearance of awareness. We are that awareness to which such an appearance would occur. We have no experience of a beginning to the awareness that is seeing these words. We have no experience of its birth. We have no experience that we, awareness, are born.”
  10. “When the fan, the hand or indeed anything else are experienced, their apparent existence is not separate from awareness. All experiences are equally close, equally ‘one with’, awareness. When the apparent object disappears, awareness remains as it is.”
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