Appearance in Infinite Reality from the media The Appearance of Infinite Reality
A woman asks Rupert to clarify the statement: “That which is not, never comes into existence. That which is, never ceases to be.” Rupert suggests that 'that which is, never ceases to be' is exemplified by the screen behind a movie. It is always there; it never changes. And 'that which is not, never comes into existence' is analogous to the landscape on the screen. It is always only appears the screen, a temporary appearance within infinite reality.
- Duration: 3 minutes and 56 seconds
- Recorded on: Aug 27, 2023
- Event: Ten Day Retreat at Castello di Titignano – August 2023
A man asks why the ego is essential to the process of recognition. Rupert starts by saying that an illusion is real, but is not what it appears to be. A mirage in a desert appears as water, but its reality is light. Something that is not real has no existence even as an illusion, like a square circle. Therefore, there is no value in investigating a square circle; but if you investigate the mirage of water you will come to see it for what it is, the play of light. The temporary finite self that is the ego is not unreal, it is an illusion. But there is a reality to it, and that reality is being. So, investigating the ego is vital because each time we investigate it and see that it's reality is being, the sense of separation diminishes.
A man asks, ‘Once the illusion has been seen through, how do we solidify that experience?’ Rupert suggests that once we recognise the illusion, the illusion doesn't disappear, but the ignorance does. Once we recognise that the snake is a rope, it still looks like a snake, but we know that it is a rope. We are no longer ignorant. The recognition of true nature may not be enough to put an end to the well-worn habit that is feeling of separation. But the feeling of separation outlives our belief in it.
A woman asks about the holy trinity – the Father as God (Being), the Son as Jesus (a localised being), and the Holy Spirit as communication. She comments that all week, we’ve been hearing God through Rupert. Rupert suggests that he said things this morning that he had never thought before. He comes empty and open, and the meditations arise out of the interactions between his mind and attendees' minds.
A man asks about objects, communication and the idea of multiple consciousnesses. Rupert suggests the fact that our bodies share the same space is like the sharing of our being. We exist in the same space of being. Rupert then provides an analysis for the holes in the materialist paradigm.
A woman, after relating an out-of-body experience, asks if we are manifestations of consciousness and if there is awareness without manifestation. Rupert says yes, and then uses the analogy of a camera that only picks up colour, but not white. The finite mind is like that. It only picks up objects, not the space between. It cannot register those gaps.
A woman asks Rupert about her sense of being in exile here in the world. Rupert suggests that anything that seems to have reason or purpose derives that reason or purpose from the mind. Accordingly, the mind presumes that cause and effect applies to consciousness. There is no reason for being here, exile or otherwise. But if there were a reason, it would be love for the sake of beauty.
A man references peace and love emerging from the experience of awareness. Rupert says that explaining it like that is a concession to the finite mind. If we go more into consciousness’s experience of itself, we contrast that with the mind’s experience of sorrow and agitation, and so we use terms like ‘peace’ and ‘love’.
A man asks about the body’s urge to resist arising feelings. Rupert suggests that there is value in allowing the sensation to come to you as you feel yourself as the space of awareness. Perhaps, for example, you experience an unpleasant feeling as a knot. You can then breathe into the feeling and observe the density of it diminishing as it expands into the space on the outbreath.
A man relays an experience of sensing oneness during the previous day's activity, but now fear has contracted him. Rupert suggests that sometimes recognition is a big final event, but usually it is not. Typically we are given a ‘free sample’ of our true nature and the memory of it haunts us. So then we find our way back to it, again and again.
A woman asks Rupert to clarify the statement: “That which is not, never comes into existence. That which is, never ceases to be.” Rupert suggests that 'that which is, never ceases to be' is exemplified by the screen behind a movie. It is always there; it never changes. And 'that which is not, never comes into existence' is analogous to the landscape on the screen. It is always only appears the screen, a temporary appearance within infinite reality.
A man shares his experience of feeling lonely at the retreat, as well as feeling connected. Rupert suggests that a community has grown up around the teaching and is an expression of this understanding. The understanding does express itself as a community in which this experience of connection happens.
A woman asks about how to reconcile the illusion of the world with the desire to take action to fix and help it. Rupert suggests that just because it’s an illusion doesn’t mean we shouldn't take it seriously. We don’t believe it is real, but we take it seriously.
A woman asks about how consciousness is not 'thing’. Rupert suggests that consciousness knows nothing of things and therefore doesn't define itself in terms of things or the absence of things. The mind is like a camera that can only register colours, not empty space, so all the mind can say about consciousness is that it is everything; to consciousness itself, it is neither a thing nor nothing. It just is. The same holds true when referencing ‘infinite’ consciousness.
A man asks about motivation for doing things. Rupert suggests that before the recognition of true nature, we use the world in service to our happiness. After our recognition, we use our happiness in service of the world. Don’t denigrate your experience of pride, upgrade it. Turn to God and say thank you for doing that through me.
A man asks about a previous statement from Rupert about how consciousness can only be the world, while a separate self can only know the world. Rupert suggests that the infinite can only know the infinite directly, but in order to know something finite, it must seem to stop being infinite and through the localisation of a finite mind.
A woman asks about what the next generation’s questions will be on this path. Rupert suggests that they might be asking about the implication of this understanding in their lives. Or there may be no questions at all. Also, there will likely be the sharing of being through love and expression.
A man asks why the ego is essential to the process of recognition. Rupert starts by saying that an illusion is real, but is not what it appears to be. A mirage in a desert appears as water, but its reality is light. Something that is not real has no existence even as an illusion, like a square circle. Therefore, there is no value in investigating a square circle; but if you investigate the mirage of water you will come to see it for what it is, the play of light. The temporary finite self that is the ego is not unreal, it is an illusion. But there is a reality to it, and that reality is being. So, investigating the ego is vital because each time we investigate it and see that it's reality is being, the sense of separation diminishes.
A man asks, ‘Once the illusion has been seen through, how do we solidify that experience?’ Rupert suggests that once we recognise the illusion, the illusion doesn't disappear, but the ignorance does. Once we recognise that the snake is a rope, it still looks like a snake, but we know that it is a rope. We are no longer ignorant. The recognition of true nature may not be enough to put an end to the well-worn habit that is feeling of separation. But the feeling of separation outlives our belief in it.
A woman asks about the holy trinity – the Father as God (Being), the Son as Jesus (a localised being), and the Holy Spirit as communication. She comments that all week, we’ve been hearing God through Rupert. Rupert suggests that he said things this morning that he had never thought before. He comes empty and open, and the meditations arise out of the interactions between his mind and attendees' minds.
A man asks about objects, communication and the idea of multiple consciousnesses. Rupert suggests the fact that our bodies share the same space is like the sharing of our being. We exist in the same space of being. Rupert then provides an analysis for the holes in the materialist paradigm.
A woman, after relating an out-of-body experience, asks if we are manifestations of consciousness and if there is awareness without manifestation. Rupert says yes, and then uses the analogy of a camera that only picks up colour, but not white. The finite mind is like that. It only picks up objects, not the space between. It cannot register those gaps.
A woman asks Rupert about her sense of being in exile here in the world. Rupert suggests that anything that seems to have reason or purpose derives that reason or purpose from the mind. Accordingly, the mind presumes that cause and effect applies to consciousness. There is no reason for being here, exile or otherwise. But if there were a reason, it would be love for the sake of beauty.
A man references peace and love emerging from the experience of awareness. Rupert says that explaining it like that is a concession to the finite mind. If we go more into consciousness’s experience of itself, we contrast that with the mind’s experience of sorrow and agitation, and so we use terms like ‘peace’ and ‘love’.
A man asks about the body’s urge to resist arising feelings. Rupert suggests that there is value in allowing the sensation to come to you as you feel yourself as the space of awareness. Perhaps, for example, you experience an unpleasant feeling as a knot. You can then breathe into the feeling and observe the density of it diminishing as it expands into the space on the outbreath.
A man relays an experience of sensing oneness during the previous day's activity, but now fear has contracted him. Rupert suggests that sometimes recognition is a big final event, but usually it is not. Typically we are given a ‘free sample’ of our true nature and the memory of it haunts us. So then we find our way back to it, again and again.
A woman asks Rupert to clarify the statement: “That which is not, never comes into existence. That which is, never ceases to be.” Rupert suggests that 'that which is, never ceases to be' is exemplified by the screen behind a movie. It is always there; it never changes. And 'that which is not, never comes into existence' is analogous to the landscape on the screen. It is always only appears the screen, a temporary appearance within infinite reality.
A man shares his experience of feeling lonely at the retreat, as well as feeling connected. Rupert suggests that a community has grown up around the teaching and is an expression of this understanding. The understanding does express itself as a community in which this experience of connection happens.
A woman asks about how to reconcile the illusion of the world with the desire to take action to fix and help it. Rupert suggests that just because it’s an illusion doesn’t mean we shouldn't take it seriously. We don’t believe it is real, but we take it seriously.
A woman asks about how consciousness is not 'thing’. Rupert suggests that consciousness knows nothing of things and therefore doesn't define itself in terms of things or the absence of things. The mind is like a camera that can only register colours, not empty space, so all the mind can say about consciousness is that it is everything; to consciousness itself, it is neither a thing nor nothing. It just is. The same holds true when referencing ‘infinite’ consciousness.
A man asks about motivation for doing things. Rupert suggests that before the recognition of true nature, we use the world in service to our happiness. After our recognition, we use our happiness in service of the world. Don’t denigrate your experience of pride, upgrade it. Turn to God and say thank you for doing that through me.
A man asks about a previous statement from Rupert about how consciousness can only be the world, while a separate self can only know the world. Rupert suggests that the infinite can only know the infinite directly, but in order to know something finite, it must seem to stop being infinite and through the localisation of a finite mind.
A woman asks about what the next generation’s questions will be on this path. Rupert suggests that they might be asking about the implication of this understanding in their lives. Or there may be no questions at all. Also, there will likely be the sharing of being through love and expression.