Practising the Presence of God from the media Varying Ease of Resting as Being

A man discusses the varying ease of resting as being during meditation, struggling between effortlessly abiding in being and being distracted by thoughts, and questions if softening focus could help. Rupert explains two meditation approaches: the Vedantic, involving turning away from the content of experience to return to being; and the Tantric, which entails recognising one’s being amidst experiences. He emphasises that both methods are valid for reconnecting with the sense of being.

A man references Rupert’s King Lear/John Smith analogy, asking how to live peacefully amidst worldly roles and pressures, and evolve towards realising their true nature (as represented by John Smith). Rupert explains that, in essence, the only person in King Lear is John Smith, just as the only being in us is infinite being. While John Smith may become entangled in the roles and experiences of King Lear, recognising his true identity as John Smith allows him to not lose sight of his true self. He adds that this understanding changes our perception of ourselves and others, providing a new foundation from which to address and resolve life’s conflicts and difficulties.

A man expresses gratitude, thanking Rupert for the beautiful retreat and his books, which have been a significant gift in connecting him to teachings of self-surrender and devotion. He also thanks the support team and organisers for making these discussions possible. Rupert warmly thanks the man for his kind words, mentioning his own affection for Poland due to his ancestral roots there.

A man describes his experience of fluctuating between confusion and clarity, and he asks whether he should devote more time to meditation to extend his periods of peace. Rupert advises dedicating more time to practically and experientially investigating the enduring presence of ‘I’ throughout life’s experiences. He emphasises not merely designing but ‘building the bridge to truly experience who you are’. This approach, he suggests, will lead to a deeper and more consistent abiding in being as being.

A question about Rupert’s analogy of a drop of water diving into the ocean: a woman relates this to her experience where being feels more horizontal, akin to the background of a movie screen, rather than a ‘vertical plunge’. Rupert suggests using whichever metaphor resonates, noting that they are intended to evoke this deep plunge into the ‘now’, whether described as a vertical plunge or as the screen behind a movie.

A man expresses appreciation for the community and the simplicity of staying connected to true self without overcomplicating things, and he asks if Rupert plans to hold a retreat in the Vancouver area. Rupert responds that there were pre-pandemic talks about visiting, but those plans were halted, and he now hosts more online gatherings. He also invites the man to consider visiting the Mercy Center just south of the Bay Area, describing it as a retreat where they can meet a lovely community and make friends.

A woman shares that she has been enjoying Rupert’s teachings but recently underwent a knee replacement and is experiencing significant pain. Feeling desperate, she asks Rupert if there is anything he can suggest to help alleviate the pain. Rupert, expressing sympathy, assures her that while he is not a doctor, the pain from her knee replacement will pass. He advises her to bear it with dignity, remain in being as much as possible, and further to relax into being like sinking into a soft, welcoming sofa.

A man expresses gratitude for the retreat and shares his struggle with staying present, attributing it to resistance or fear of surrender. He mentions finding temporary relief through food but seeks advice on fully engaging with his intense thoughts and feelings without resorting to immediate relief. Rupert explains that abiding in being deprives the separate self of its sustenance, leading it to perceive a kind of death, as the impulse to seek and resist diminishes. Emphasising the ‘I am’ amidst the activities of seeking and resisting triggers a rebellion in the separate self, prompting it to resist its own demise.

A man asks about the consistency of experiencing innate peace and love in both meditation and daily activity, wondering if the realisation of true nature signifies the end of seeking, given the constant presence of being. Rupert affirms that our being cannot be found because it has never truly been lost.

A woman asks how to navigate overwhelming thoughts and maintain presence amidst complex challenges, especially in the demanding context of academic pursuits like a PhD, seeking guidance on integrating thought into her work effectively. Rupert reassures the woman that the sense of ‘I am’ remains constant amidst thinking, writing, and concerns about the future. He advises her to fully engage in her studies without letting them overshadow her being, emphasising that experiences only have power if given by the individual.

A man asks how to navigate the excitement of revisiting a profound non-dual experience he had during a near-death encounter when he was younger. He seeks guidance on addressing the challenges of tricking himself into distraction, as well as confronting the fear and intensity that arise from surrendering to total being. Rupert acknowledges that the intense near-death experience may have left trauma associated with equating the recognition of being with the death of the physical body. He reassures the man that the dissolution into being is typically gentle, leading to a gradual loss of the sense of limitation characterising the ego, without needing to be fearful or dramatic.

A woman discusses the concept of enlightened individuals being like clear mirrors, contrasting them with those who trigger reactions at work or elsewhere, seeking clarity on the differences in how these interactions affect her. Rupert questions the notion of enlightened individuals as perfect mirrors, emphasising that anyone, whether considered enlightened or not, can trigger emotional reactions, highlighting the danger in such categorisations. He asserts that there are no enlightened or unenlightened people, only varying degrees of clarity in the expression of infinite being, encouraging trust in personal discernment.

Despite his extensive exploration of philosophy, spirituality, and engagement in various programmes, a man is grappling with frustration and guilt, torn between worldly activities and the longing for inner stillness, while wrestling with anxiety and ego issues, acknowledging the coexistence of pleasure and pain in his journey. Rupert advises him to discern whether his activities stem from genuine interest or from a desire to escape discomfort, suggesting a Tantric approach of turning towards discomfort rather than distracting oneself, emphasising the importance of facing discomfort rather than avoiding it. He says, ‘Don’t avoid the void.’

A man asks if it’s fair to refer to the self as ‘consciousness’. And if one can observe consciousness, wouldn’t that make the self prior to consciousness? Rupert asks him, ‘What is it that observes consciousness?’ He suggests that our true essence is consciousness or awareness, as it constitutes our most intimate and fundamental experience. He emphasises that being aware, or awareness itself, represents the ‘self with a capital S’ in his understanding and language.

A man questions the conventional understanding of the term ‘love’ in relation to the assertion that ‘God is love’, suggesting that true love transcends mere emotion and entails unconditional equanimity. Rupert says that being is akin to the singular physical space of the universe, devoid of otherness, which he positively refers to as ‘love’. He emphasises the collapse of the sense of ‘self and other’ in love as the revelation of infinite being. He further explains that the veiling of love as hatred and of happiness as suffering is related to grasping and aversion by the finite mind.

A woman asks why typical spiritual practices weren’t required of her. Rupert emphasises that he has no agenda requiring anyone to follow specific practices, focusing instead on drawing attention to the inherent qualities of peace, joy, and love within our essential being.

A woman, dealing with persistent pain associated with personal tragedies—including a severe accident and her husband’s struggles with addiction and, ultimately, death—seeks advice on managing her pain through medication or spiritual practices. Rupert expresses deep empathy in light of her situation, noting he isn’t qualified to give medical advice. However, he suggests imagining the pain as a dark cloud in a clear sky and using breathing techniques to help ease it as she contemplates the spaciousness of awareness.

A man discusses the varying ease of resting as being during meditation, struggling between effortlessly abiding in being and being distracted by thoughts, and questions if softening focus could help. Rupert explains two meditation approaches: the Vedantic, involving turning away from the content of experience to return to being; and the Tantric, which entails recognising one’s being amidst experiences. He emphasises that both methods are valid for reconnecting with the sense of being.

A man references Rupert’s King Lear/John Smith analogy, asking how to live peacefully amidst worldly roles and pressures, and evolve towards realising their true nature (as represented by John Smith). Rupert explains that, in essence, the only person in King Lear is John Smith, just as the only being in us is infinite being. While John Smith may become entangled in the roles and experiences of King Lear, recognising his true identity as John Smith allows him to not lose sight of his true self. He adds that this understanding changes our perception of ourselves and others, providing a new foundation from which to address and resolve life’s conflicts and difficulties.

A man expresses gratitude, thanking Rupert for the beautiful retreat and his books, which have been a significant gift in connecting him to teachings of self-surrender and devotion. He also thanks the support team and organisers for making these discussions possible. Rupert warmly thanks the man for his kind words, mentioning his own affection for Poland due to his ancestral roots there.

A man describes his experience of fluctuating between confusion and clarity, and he asks whether he should devote more time to meditation to extend his periods of peace. Rupert advises dedicating more time to practically and experientially investigating the enduring presence of ‘I’ throughout life’s experiences. He emphasises not merely designing but ‘building the bridge to truly experience who you are’. This approach, he suggests, will lead to a deeper and more consistent abiding in being as being.

A question about Rupert’s analogy of a drop of water diving into the ocean: a woman relates this to her experience where being feels more horizontal, akin to the background of a movie screen, rather than a ‘vertical plunge’. Rupert suggests using whichever metaphor resonates, noting that they are intended to evoke this deep plunge into the ‘now’, whether described as a vertical plunge or as the screen behind a movie.

A man expresses appreciation for the community and the simplicity of staying connected to true self without overcomplicating things, and he asks if Rupert plans to hold a retreat in the Vancouver area. Rupert responds that there were pre-pandemic talks about visiting, but those plans were halted, and he now hosts more online gatherings. He also invites the man to consider visiting the Mercy Center just south of the Bay Area, describing it as a retreat where they can meet a lovely community and make friends.

A woman shares that she has been enjoying Rupert’s teachings but recently underwent a knee replacement and is experiencing significant pain. Feeling desperate, she asks Rupert if there is anything he can suggest to help alleviate the pain. Rupert, expressing sympathy, assures her that while he is not a doctor, the pain from her knee replacement will pass. He advises her to bear it with dignity, remain in being as much as possible, and further to relax into being like sinking into a soft, welcoming sofa.

A man expresses gratitude for the retreat and shares his struggle with staying present, attributing it to resistance or fear of surrender. He mentions finding temporary relief through food but seeks advice on fully engaging with his intense thoughts and feelings without resorting to immediate relief. Rupert explains that abiding in being deprives the separate self of its sustenance, leading it to perceive a kind of death, as the impulse to seek and resist diminishes. Emphasising the ‘I am’ amidst the activities of seeking and resisting triggers a rebellion in the separate self, prompting it to resist its own demise.

A man asks about the consistency of experiencing innate peace and love in both meditation and daily activity, wondering if the realisation of true nature signifies the end of seeking, given the constant presence of being. Rupert affirms that our being cannot be found because it has never truly been lost.

A woman asks how to navigate overwhelming thoughts and maintain presence amidst complex challenges, especially in the demanding context of academic pursuits like a PhD, seeking guidance on integrating thought into her work effectively. Rupert reassures the woman that the sense of ‘I am’ remains constant amidst thinking, writing, and concerns about the future. He advises her to fully engage in her studies without letting them overshadow her being, emphasising that experiences only have power if given by the individual.

A man asks how to navigate the excitement of revisiting a profound non-dual experience he had during a near-death encounter when he was younger. He seeks guidance on addressing the challenges of tricking himself into distraction, as well as confronting the fear and intensity that arise from surrendering to total being. Rupert acknowledges that the intense near-death experience may have left trauma associated with equating the recognition of being with the death of the physical body. He reassures the man that the dissolution into being is typically gentle, leading to a gradual loss of the sense of limitation characterising the ego, without needing to be fearful or dramatic.

A woman discusses the concept of enlightened individuals being like clear mirrors, contrasting them with those who trigger reactions at work or elsewhere, seeking clarity on the differences in how these interactions affect her. Rupert questions the notion of enlightened individuals as perfect mirrors, emphasising that anyone, whether considered enlightened or not, can trigger emotional reactions, highlighting the danger in such categorisations. He asserts that there are no enlightened or unenlightened people, only varying degrees of clarity in the expression of infinite being, encouraging trust in personal discernment.

Despite his extensive exploration of philosophy, spirituality, and engagement in various programmes, a man is grappling with frustration and guilt, torn between worldly activities and the longing for inner stillness, while wrestling with anxiety and ego issues, acknowledging the coexistence of pleasure and pain in his journey. Rupert advises him to discern whether his activities stem from genuine interest or from a desire to escape discomfort, suggesting a Tantric approach of turning towards discomfort rather than distracting oneself, emphasising the importance of facing discomfort rather than avoiding it. He says, ‘Don’t avoid the void.’

A man asks if it’s fair to refer to the self as ‘consciousness’. And if one can observe consciousness, wouldn’t that make the self prior to consciousness? Rupert asks him, ‘What is it that observes consciousness?’ He suggests that our true essence is consciousness or awareness, as it constitutes our most intimate and fundamental experience. He emphasises that being aware, or awareness itself, represents the ‘self with a capital S’ in his understanding and language.

A man questions the conventional understanding of the term ‘love’ in relation to the assertion that ‘God is love’, suggesting that true love transcends mere emotion and entails unconditional equanimity. Rupert says that being is akin to the singular physical space of the universe, devoid of otherness, which he positively refers to as ‘love’. He emphasises the collapse of the sense of ‘self and other’ in love as the revelation of infinite being. He further explains that the veiling of love as hatred and of happiness as suffering is related to grasping and aversion by the finite mind.

A woman asks why typical spiritual practices weren’t required of her. Rupert emphasises that he has no agenda requiring anyone to follow specific practices, focusing instead on drawing attention to the inherent qualities of peace, joy, and love within our essential being.

A woman, dealing with persistent pain associated with personal tragedies—including a severe accident and her husband’s struggles with addiction and, ultimately, death—seeks advice on managing her pain through medication or spiritual practices. Rupert expresses deep empathy in light of her situation, noting he isn’t qualified to give medical advice. However, he suggests imagining the pain as a dark cloud in a clear sky and using breathing techniques to help ease it as she contemplates the spaciousness of awareness.