A Discussion on Sentience and Localisation from the media Here and Now Are Portals to Eternity
A woman wonders about the differences between localisations of consciousness and the fuzzy line between sentient and non-sentient beings. Rupert uses the analogy of Mary dreaming as the character Jane, to elucidate. Sentience is how a localisation appears from another person’s point of view. Internal experience is mind, but the localisation of mind appears to another point of view as the body. The world is what the unlocalised looks like from a point of view.
- Duration: 26 minutes and 3 seconds
- Recorded on: Mar 28, 2023
- Event: Seven Day Retreat at Garrison Institute – 26th March to 2nd April
A woman asks about the qualities of true nature and if they are inherent in being itself. Rupert suggests that they are inherent in being but are expressed through the mind. Any form of expression requires a medium, otherwise the expression would be formless, which is no expression. For example, love is the innate quality of being, but compassion is how it is expressed.
A man asks about how falling in love fits with the understanding. He also asks about how to avoid ambivalence. Rupert suggests that falling in love happens more and more with everyone as we are steeped in this understanding. There are many different ways of expressing that love. Regarding ambivalence, he recommends erring on the Tantric side – fully engage in reality, whilst knowing who we are.
A woman asks about minds that have been traumatised by violence who, when they close their eyes, get triggered. Rupert suggests that the progressive path is of use in these cases. We give our mind to something else, like a mantra, breath or image. This takes the attention off the disturbing thoughts and feelings. In time, that mind may then be able to contemplate their true nature.
A man comments that concepts are like works of art, like the consciousness-only model. Rupert agrees and says that is why we don't suppress thinking. He references Meister Eckhart’s sermons. Or Rilke’s poetry. These are concepts in service of love, truth or beauty. The process of thinking through something is similar to the process an artist goes through.
A man, who was traumatised as a soldier in Vietnam, shares his experience on the progressive path through and says he is grateful for the peace he has found.
A woman wonders about the differences between localisations of consciousness and the fuzzy line between sentient and non-sentient beings. Rupert uses the analogy of Mary dreaming as the character Jane, to elucidate. Sentience is how a localisation appears from another person’s point of view. Internal experience is mind, but the localisation of mind appears to another point of view as the body. The world is what the unlocalised looks like from a point of view.
A man shares about falling into a helpless state of mind after a bad night’s sleep. He then saw himself making the experience wrong but couldn’t stop. Rupert suggests that the experience wasn't wrong, but neither was his desire to have it not be wrong. This is just what the mind does. Let the mind do what it is conditioned to do.
A man talks about the ways that Bernardo Kastrup and Rupert use language in different contexts.
A woman asks about the balance between creativity and agitation. Rupert says that the artistic process has to be a little unsettling. Occasionally, it is blissful, but mostly it’s not. It is this disturbance of the mind that allows something new to come into it that is not an extensive of the past. It’s almost a kind of madness.
A woman comments if we aren't in control of our conditioned mind then there really is no safety in the world or the mind. Rupert agrees that there is no security in the mind because it is inherently unstable. It is a fragile security. Real security is only found in that which is truly secure. Our being.
A man asks for clarification around the term duality, and then asks if God created duality in order to recognise himself more fully. Rupert suggests, no. Infinite being’s knowledge of itself is infinite and complete; it cannot be improved on. It doesn't localise to know itself. It knows itself by being itself. Happiness and love don't have opposites; hatred and sorrow is what happens when happiness and love are veiled.
A woman asks about time and space. Rupert starts with time. The one infinite dimensionless reality, made of pure consciousness, vibrates within itself. One of those forms of vibration is thinking and that activity is a finite mind. Now limited, it cannot know infinite consciousness, so consciousness appears to thinking in a form that is consistent with its own limitations. Think of time as an empty container that contains all thoughts.
A woman asks about space. Rupert responds that we imagine that we add perceiving to the thinking localised mind. The perceiving mind cannot see unlimited reality and imposes its limitations on presence as space.
Now is the intersection of time and eternity. Here exists at the interface of space and infinity. That is why the now is a portal. The same is true with space, though it is harder to imagine.
A man talks about healing and that an intensity of emotion increases the experience. Rupert suggests that sometimes emotions can be so intense, even negative ones, that it brings the mind to a halt. It initiates a spontaneous surrender. The intensity of emotion becomes a portal to being.
A woman asks about the qualities of true nature and if they are inherent in being itself. Rupert suggests that they are inherent in being but are expressed through the mind. Any form of expression requires a medium, otherwise the expression would be formless, which is no expression. For example, love is the innate quality of being, but compassion is how it is expressed.
A man asks about how falling in love fits with the understanding. He also asks about how to avoid ambivalence. Rupert suggests that falling in love happens more and more with everyone as we are steeped in this understanding. There are many different ways of expressing that love. Regarding ambivalence, he recommends erring on the Tantric side – fully engage in reality, whilst knowing who we are.
A woman asks about minds that have been traumatised by violence who, when they close their eyes, get triggered. Rupert suggests that the progressive path is of use in these cases. We give our mind to something else, like a mantra, breath or image. This takes the attention off the disturbing thoughts and feelings. In time, that mind may then be able to contemplate their true nature.
A man comments that concepts are like works of art, like the consciousness-only model. Rupert agrees and says that is why we don't suppress thinking. He references Meister Eckhart’s sermons. Or Rilke’s poetry. These are concepts in service of love, truth or beauty. The process of thinking through something is similar to the process an artist goes through.
A man, who was traumatised as a soldier in Vietnam, shares his experience on the progressive path through and says he is grateful for the peace he has found.
A woman wonders about the differences between localisations of consciousness and the fuzzy line between sentient and non-sentient beings. Rupert uses the analogy of Mary dreaming as the character Jane, to elucidate. Sentience is how a localisation appears from another person’s point of view. Internal experience is mind, but the localisation of mind appears to another point of view as the body. The world is what the unlocalised looks like from a point of view.
A man shares about falling into a helpless state of mind after a bad night’s sleep. He then saw himself making the experience wrong but couldn’t stop. Rupert suggests that the experience wasn't wrong, but neither was his desire to have it not be wrong. This is just what the mind does. Let the mind do what it is conditioned to do.
A man talks about the ways that Bernardo Kastrup and Rupert use language in different contexts.
A woman asks about the balance between creativity and agitation. Rupert says that the artistic process has to be a little unsettling. Occasionally, it is blissful, but mostly it’s not. It is this disturbance of the mind that allows something new to come into it that is not an extensive of the past. It’s almost a kind of madness.
A woman comments if we aren't in control of our conditioned mind then there really is no safety in the world or the mind. Rupert agrees that there is no security in the mind because it is inherently unstable. It is a fragile security. Real security is only found in that which is truly secure. Our being.
A man asks for clarification around the term duality, and then asks if God created duality in order to recognise himself more fully. Rupert suggests, no. Infinite being’s knowledge of itself is infinite and complete; it cannot be improved on. It doesn't localise to know itself. It knows itself by being itself. Happiness and love don't have opposites; hatred and sorrow is what happens when happiness and love are veiled.
A woman asks about time and space. Rupert starts with time. The one infinite dimensionless reality, made of pure consciousness, vibrates within itself. One of those forms of vibration is thinking and that activity is a finite mind. Now limited, it cannot know infinite consciousness, so consciousness appears to thinking in a form that is consistent with its own limitations. Think of time as an empty container that contains all thoughts.
A woman asks about space. Rupert responds that we imagine that we add perceiving to the thinking localised mind. The perceiving mind cannot see unlimited reality and imposes its limitations on presence as space.
Now is the intersection of time and eternity. Here exists at the interface of space and infinity. That is why the now is a portal. The same is true with space, though it is harder to imagine.
A man talks about healing and that an intensity of emotion increases the experience. Rupert suggests that sometimes emotions can be so intense, even negative ones, that it brings the mind to a halt. It initiates a spontaneous surrender. The intensity of emotion becomes a portal to being.