How to Develop Discipline for Formal Meditation from the media We Are Together All the Time

A woman shares that she started using her tinnitus as part of her meditation practice. She realised that this sound is not located anywhere and that it is transparent. Rupert replies that if this approach works for her, it is valid. He recommends experimenting with it.

A conversation on the distinction between being and existence, and how to have an experience of true 'I am.' Rupert replies that in common parlance, being and existence are used synonymously; however, he makes a distinction between these terms. The landscape in the movie seems to exist; the trees in the distance seem to stand out from the screen. Being is the background of all existing things, just like the screen is the background to all the objects that appear on it.

A question about the phrase 'nothing exists.' Rupert clarifies that what he means by that is that things don't exist in the way we normally think they do, but it is not a nihilistic statement. He doesn't want to deny the existence of things but to upgrade them.

A young man asks about the after-effects of recognising our true nature on the mind, like memory and articulating one's thoughts. Rupert replies that his memory has worsened, but he attributes that to the aging process. The more established we are in being, the less mental noise there tends to be.

A woman asks about the pervasive nature of trauma, and whether the content of the movie, such as unresolved trauma in the body, is as relevant as the true nature of the screen. Rupert says that trauma, whether individual or collective, is the deeper layer of the mind. Being is the spaciousness in which the trauma appears and can act as a dissolving agent to it. However, sometimes resting in being may not be enough; a more proactive approach to exposing the deeper layers of trauma is required. Both therapy and this approach are valid.

A woman shares that she experienced for the first time a clear seeing that objects are not solid, realising that all her perceptions are just made of perceiving. Rupert clarifies that the senses confer names and forms on the formless reality. What's really there is independent of it being perceived; seeing creates the appearance of it. We half create, half perceive the world.

A woman shares a poem that came to her and questions if being is expressing itself through her. Rupert replies that it is being expressing itself through the mind. Awareness and being are always present and are not waiting for anything; that’s why they are always happy and at peace. He thanks the woman for sharing her beautiful poem.

A conversation about resting in being as being. Rupert clarifies that the first part of that phrase, ‘resting in being,’ is a concession to the separate self, but then he qualifies it as ‘resting as being’ in the second part, which is just being resting as itself. For being, there is nothing to be done, but if we are lost, we can always return to our being.

A man who is retired and spends almost all of his time listening to recordings of Rupert feels that they are together all the time. He expresses his deep gratitude and introduces himself. Rupert thanks him and says he is delighted that they spend so much time together.

A woman shares that she is hesitating with writing her PhD thesis because she feels that she is not yet established in being enough to write without losing herself in her mind. Rupert replies that there is no reason that writing may be incompatible with being. While it is true that when writing, the mind is in the foreground and being goes into the background, in the pauses, being comes into the foreground again. This process is very natural; in time, the either/or diminishes and is replaced by both/and.

A question about the amness of selves and the isness of things being the essence of the world. Rupert replies that the isness that we know inside as the knowledge ‘I am’ is the same infinite being that, when we look outside, manifests as the world.

A man who experiences returning to sensations in his body whenever he is just being, although he understands that sensations are made of awareness, wonders about luminous emptiness. Rupert guides him in explorations of his thoughts by asking a question: ‘What are thoughts arising in and flowing through?’ All experience arises in and flows through luminous emptiness, which is inherently free of agitation and peaceful.

A conversation about remaining in touch with being while engaged in intimate relationships with one's family. Rupert advises practicing abiding in being while involved with experiences in passive, benign situations such as reading a book or watching a boring movie, and then practicing during cooking a meal. We can override our sense perception with understanding, allowing the understanding to infuse our activities and relationships.

A request to organise a virtual dining room for the friends who join the retreat via the livestreams.

A woman shares that she started using her tinnitus as part of her meditation practice. She realised that this sound is not located anywhere and that it is transparent. Rupert replies that if this approach works for her, it is valid. He recommends experimenting with it.

A conversation on the distinction between being and existence, and how to have an experience of true 'I am.' Rupert replies that in common parlance, being and existence are used synonymously; however, he makes a distinction between these terms. The landscape in the movie seems to exist; the trees in the distance seem to stand out from the screen. Being is the background of all existing things, just like the screen is the background to all the objects that appear on it.

A question about the phrase 'nothing exists.' Rupert clarifies that what he means by that is that things don't exist in the way we normally think they do, but it is not a nihilistic statement. He doesn't want to deny the existence of things but to upgrade them.

A young man asks about the after-effects of recognising our true nature on the mind, like memory and articulating one's thoughts. Rupert replies that his memory has worsened, but he attributes that to the aging process. The more established we are in being, the less mental noise there tends to be.

A woman asks about the pervasive nature of trauma, and whether the content of the movie, such as unresolved trauma in the body, is as relevant as the true nature of the screen. Rupert says that trauma, whether individual or collective, is the deeper layer of the mind. Being is the spaciousness in which the trauma appears and can act as a dissolving agent to it. However, sometimes resting in being may not be enough; a more proactive approach to exposing the deeper layers of trauma is required. Both therapy and this approach are valid.

A woman shares that she experienced for the first time a clear seeing that objects are not solid, realising that all her perceptions are just made of perceiving. Rupert clarifies that the senses confer names and forms on the formless reality. What's really there is independent of it being perceived; seeing creates the appearance of it. We half create, half perceive the world.

A woman shares a poem that came to her and questions if being is expressing itself through her. Rupert replies that it is being expressing itself through the mind. Awareness and being are always present and are not waiting for anything; that’s why they are always happy and at peace. He thanks the woman for sharing her beautiful poem.

A conversation about resting in being as being. Rupert clarifies that the first part of that phrase, ‘resting in being,’ is a concession to the separate self, but then he qualifies it as ‘resting as being’ in the second part, which is just being resting as itself. For being, there is nothing to be done, but if we are lost, we can always return to our being.

A man who is retired and spends almost all of his time listening to recordings of Rupert feels that they are together all the time. He expresses his deep gratitude and introduces himself. Rupert thanks him and says he is delighted that they spend so much time together.

A woman shares that she is hesitating with writing her PhD thesis because she feels that she is not yet established in being enough to write without losing herself in her mind. Rupert replies that there is no reason that writing may be incompatible with being. While it is true that when writing, the mind is in the foreground and being goes into the background, in the pauses, being comes into the foreground again. This process is very natural; in time, the either/or diminishes and is replaced by both/and.

A question about the amness of selves and the isness of things being the essence of the world. Rupert replies that the isness that we know inside as the knowledge ‘I am’ is the same infinite being that, when we look outside, manifests as the world.

A man who experiences returning to sensations in his body whenever he is just being, although he understands that sensations are made of awareness, wonders about luminous emptiness. Rupert guides him in explorations of his thoughts by asking a question: ‘What are thoughts arising in and flowing through?’ All experience arises in and flows through luminous emptiness, which is inherently free of agitation and peaceful.

A conversation about remaining in touch with being while engaged in intimate relationships with one's family. Rupert advises practicing abiding in being while involved with experiences in passive, benign situations such as reading a book or watching a boring movie, and then practicing during cooking a meal. We can override our sense perception with understanding, allowing the understanding to infuse our activities and relationships.

A request to organise a virtual dining room for the friends who join the retreat via the livestreams.