“Like you, I spent a lot of time trying to pray unceasingly and found it frustrating. I noticed that I continually forgot God’s presence because I was giving my attention to something else. I then realised that praying without ceasing is not literally repeating something in your mind, but an attitude of the heart…”

Rupert Spira is an English teacher of the “direct path”, a method of spiritual self-inquiry through talks and writing, and a notable English studio potter with work in public and private collections. From an early age, Rupert Spira was deeply interested in the nature of reality. At the age of seventeen, he learned to meditate and began studying and practicing the teachings of the classical Advaita Vedanta tradition under the guidance of Dr. Francis Roles and Shantananda Saraswati, the Shankaracharya of the north of India, which he continued for the next twenty years. During this time he immersed himself in the teachings of P. D. Ouspensky, Krishnamurti, Rumi, Ramana Maharshi, Nisargadatta, and Robert Adams, until he met his teacher, Francis Lucille, in 1997. Francis introduced Rupert to the Direct Path teachings of Atmanada Krishna Menon and to Jean Klein and the Tantric tradition of Kashmir Shaivism, and, more importantly, directly indicated to him the true nature of experience.

In this video, a woman asks if she is praying correctly when, in talking with God, she says, ‘I am a piece of you’, and ‘you are all of me’. Rupert explains why prayers do not need to be accurate, only evocative.

Rupert Spira is an English teacher of the “direct path”, a method of spiritual self-inquiry through talks and writing, and a notable English studio potter with work in public and private collections. From an early age, Rupert Spira was deeply interested in the nature of reality. At the age of seventeen, he learned to meditate and began studying and practicing the teachings of the classical Advaita Vedanta tradition under the guidance of Dr. Francis Roles and Shantananda Saraswati, the Shankaracharya of the north of India, which he continued for the next twenty years. During this time he immersed himself in the teachings of P. D. Ouspensky, Krishnamurti, Rumi, Ramana Maharshi, Nisargadatta, and Robert Adams, until he met his teacher, Francis Lucille, in 1997. Francis introduced Rupert to the Direct Path teachings of Atmanada Krishna Menon and to Jean Klein and the Tantric tradition of Kashmir Shaivism, and, more importantly, directly indicated to him the true nature of experience.

The non-dual understanding brings an end to the belief in being a separate self as well as to the doctrines, philosophies and religious beliefs associated with that belief. How, then, can we maintain ethical and moral standards, and what should we do when someone who claims to have this understanding behaves in ways that are not in line with it?

Rupert Spira is an English teacher of the “direct path”, a method of spiritual self-inquiry through talks and writing, and a notable English studio potter with work in public and private collections. From an early age, Rupert Spira was deeply interested in the nature of reality. At the age of seventeen, he learned to meditate and began studying and practicing the teachings of the classical Advaita Vedanta tradition under the guidance of Dr. Francis Roles and Shantananda Saraswati, the Shankaracharya of the north of India, which he continued for the next twenty years. During this time he immersed himself in the teachings of P. D. Ouspensky, Krishnamurti, Rumi, Ramana Maharshi, Nisargadatta, and Robert Adams, until he met his teacher, Francis Lucille, in 1997. Francis introduced Rupert to the Direct Path teachings of Atmanada Krishna Menon and to Jean Klein and the Tantric tradition of Kashmir Shaivism, and, more importantly, directly indicated to him the true nature of experience.

To whom do we pray in the time of need? A questioner wants to know how he can reconcile his idea of prayer – that he is praying to someone – with the non-dual understanding that there is no distinction between subject and object.

Rupert Spira is an English teacher of the “direct path”, a method of spiritual self-inquiry through talks and writing, and a notable English studio potter with work in public and private collections. From an early age, Rupert Spira was deeply interested in the nature of reality. At the age of seventeen, he learned to meditate and began studying and practicing the teachings of the classical Advaita Vedanta tradition under the guidance of Dr. Francis Roles and Shantananda Saraswati, the Shankaracharya of the north of India, which he continued for the next twenty years. During this time he immersed himself in the teachings of P. D. Ouspensky, Krishnamurti, Rumi, Ramana Maharshi, Nisargadatta, and Robert Adams, until he met his teacher, Francis Lucille, in 1997. Francis introduced Rupert to the Direct Path teachings of Atmanada Krishna Menon and to Jean Klein and the Tantric tradition of Kashmir Shaivism, and, more importantly, directly indicated to him the true nature of experience.

A man feels that his mind is interfering with his experience of consciousness. He used to feel a great sense of peace when meditating or practising self-enquiry, but lately he has struggled to access that.

Rupert Spira is an English teacher of the “direct path”, a method of spiritual self-inquiry through talks and writing, and a notable English studio potter with work in public and private collections. From an early age, Rupert Spira was deeply interested in the nature of reality. At the age of seventeen, he learned to meditate and began studying and practicing the teachings of the classical Advaita Vedanta tradition under the guidance of Dr. Francis Roles and Shantananda Saraswati, the Shankaracharya of the north of India, which he continued for the next twenty years. During this time he immersed himself in the teachings of P. D. Ouspensky, Krishnamurti, Rumi, Ramana Maharshi, Nisargadatta, and Robert Adams, until he met his teacher, Francis Lucille, in 1997. Francis introduced Rupert to the Direct Path teachings of Atmanada Krishna Menon and to Jean Klein and the Tantric tradition of Kashmir Shaivism, and, more importantly, directly indicated to him the true nature of experience.