Choosing Between Materialism and Non-Duality from the media Be That, Love That, Rest as That
A man, having delved into both materialistic and non-dual viewpoints, questions the nature of consciousness. Rupert explains that the consciousness-only perspective aligns with our direct experiences, showing all existence within consciousness, contrasting with the speculative materialist view based on unseen assumptions about matter. He then suggests experimenting with the non-dual perspective for a week or a month, fully living its implications in all life aspects, then choosing which approach resonates more.
- Duration: 13 minutes and 13 seconds
- Recorded on: Jan 31, 2024
- Event: Webinar – Wednesday, 31 January
All day long, we prefix experiences with ‘I am’: waking, eating, working. The ‘I am’ refers to our essential self – constant amidst changing states and activities. ‘I am’ is the most intimate and familiar aspect of our existence, yet clarity is often clouded by experience content. Meditation practices lead to clear self-knowledge through recognising our perpetual state. The highest meditation involves returning to this self, subsiding in being. This remembrance of our essential self, is the first part of the journey and culminates in the recognition of the unqualified nature of our essential being, its inherent peace, the feeling of wholeness or completeness, the absence of lack. The second step is turn again towards the content of experience we previously turned away from – mind, body, world – and to see that the same being we are that underlies all of these. This understanding of oneness deepens, influencing our thoughts, actions, and relationships.
A man, recognising that he is not a separate self, asks about ego alignment and achieving equanimity. Rupert acknowledges the man’s accurate description of the process. This peace, unaffected by external events, permeates all; and the sense of being a separate self diminishes as the feeling of our shared being grows. Don’t wait for all aspects of your experience to be completely transformed by this understanding. Let it take place naturally.
A woman seeks guidance on how to be completely open during meditations so she can maximise the chance of fully knowing her self. Rupert says that the sincerity of her question reveals she is already doing everything possible to be open to her true nature. He advises, ‘Nothing else is needed. Just be with that, love that, and rest in that.’
A man asks if it is acceptable for someone on the path of self-enquiry to engage in various practices to make the body-mind vessel more receptive to simply being. Rupert affirms that while self-abiding should be the primary aspect of one’s practice, it can also be beneficial to engage in complementary practices focused on the mind or body as part of a progressive path.
A woman grappling with disturbing thoughts asks how she can connect to presence. Rupert suggests making a habit of going to being, and in time, it will ‘creep up from behind you’. It will remind you of itself, even if you’re having a busy day at work or whatever. To begin with, you just go there from time to time, but after a while, you will feel this as a constant presence of peace in the background of your experience.
Someone asks how to set boundaries when someone else is exhibiting harmful behaviour. Rupert suggests offering the person multiple chances to rectify their behaviour but acknowledges that there comes a point when, if change is not evident despite your efforts, it’s necessary to accept that it’s not working and move on.
A woman expresses her love of happiness and wonders if a lack of love for truth undermines the effectiveness of her spiritual practice. Rupert explains that the love of truth and the love of happiness are essentially one and the same.
A man, having delved into both materialistic and non-dual viewpoints, questions the nature of consciousness. Rupert explains that the consciousness-only perspective aligns with our direct experiences, showing all existence within consciousness, contrasting with the speculative materialist view based on unseen assumptions about matter. He then suggests experimenting with the non-dual perspective for a week or a month, fully living its implications in all life aspects, then choosing which approach resonates more.
A woman asks if it is possible, as a person, to invite God (or a higher power) to keep oneself awake. Rupert replies that all teachings make a concession to the person we seem to be. In the analogy of King Lear and John Smith, one of the things King Lear can do is to place himself in the right relationship to John Smith, which is a relationship of surrender and devotion.
After three years of seeking enlightenment and feeling content, a man wonders if this is truly enlightenment. Rupert asks what enlightenment and suffering have in common. The man answers that both are experienced by him, and that the nature of that which experiences is present. Rupert advises him to delve deeply into that.
A woman, with a phobia of doctors, feels traumatised and seeks guidance. Rupert suggests finding a very good trauma therapist and, because this trauma has led her to spirituality, to treat it like a best friend who has come for help – to be grateful for it, allowing it to dissolve in love.
A man expresses admiration for Sri Rama Krishna’s intense longing for God, and enquires about cultivating such a profound spiritual practice that would make God his sole desire. Rupert suggests that to cultivate a deeper love for God, one must simply love God, as the desire, path, origin, and goal are inherently unified in this love.
All day long, we prefix experiences with ‘I am’: waking, eating, working. The ‘I am’ refers to our essential self – constant amidst changing states and activities. ‘I am’ is the most intimate and familiar aspect of our existence, yet clarity is often clouded by experience content. Meditation practices lead to clear self-knowledge through recognising our perpetual state. The highest meditation involves returning to this self, subsiding in being. This remembrance of our essential self, is the first part of the journey and culminates in the recognition of the unqualified nature of our essential being, its inherent peace, the feeling of wholeness or completeness, the absence of lack. The second step is turn again towards the content of experience we previously turned away from – mind, body, world – and to see that the same being we are that underlies all of these. This understanding of oneness deepens, influencing our thoughts, actions, and relationships.
A man, recognising that he is not a separate self, asks about ego alignment and achieving equanimity. Rupert acknowledges the man’s accurate description of the process. This peace, unaffected by external events, permeates all; and the sense of being a separate self diminishes as the feeling of our shared being grows. Don’t wait for all aspects of your experience to be completely transformed by this understanding. Let it take place naturally.
A woman seeks guidance on how to be completely open during meditations so she can maximise the chance of fully knowing her self. Rupert says that the sincerity of her question reveals she is already doing everything possible to be open to her true nature. He advises, ‘Nothing else is needed. Just be with that, love that, and rest in that.’
A man asks if it is acceptable for someone on the path of self-enquiry to engage in various practices to make the body-mind vessel more receptive to simply being. Rupert affirms that while self-abiding should be the primary aspect of one’s practice, it can also be beneficial to engage in complementary practices focused on the mind or body as part of a progressive path.
A woman grappling with disturbing thoughts asks how she can connect to presence. Rupert suggests making a habit of going to being, and in time, it will ‘creep up from behind you’. It will remind you of itself, even if you’re having a busy day at work or whatever. To begin with, you just go there from time to time, but after a while, you will feel this as a constant presence of peace in the background of your experience.
Someone asks how to set boundaries when someone else is exhibiting harmful behaviour. Rupert suggests offering the person multiple chances to rectify their behaviour but acknowledges that there comes a point when, if change is not evident despite your efforts, it’s necessary to accept that it’s not working and move on.
A woman expresses her love of happiness and wonders if a lack of love for truth undermines the effectiveness of her spiritual practice. Rupert explains that the love of truth and the love of happiness are essentially one and the same.
A man, having delved into both materialistic and non-dual viewpoints, questions the nature of consciousness. Rupert explains that the consciousness-only perspective aligns with our direct experiences, showing all existence within consciousness, contrasting with the speculative materialist view based on unseen assumptions about matter. He then suggests experimenting with the non-dual perspective for a week or a month, fully living its implications in all life aspects, then choosing which approach resonates more.
A woman asks if it is possible, as a person, to invite God (or a higher power) to keep oneself awake. Rupert replies that all teachings make a concession to the person we seem to be. In the analogy of King Lear and John Smith, one of the things King Lear can do is to place himself in the right relationship to John Smith, which is a relationship of surrender and devotion.
After three years of seeking enlightenment and feeling content, a man wonders if this is truly enlightenment. Rupert asks what enlightenment and suffering have in common. The man answers that both are experienced by him, and that the nature of that which experiences is present. Rupert advises him to delve deeply into that.
A woman, with a phobia of doctors, feels traumatised and seeks guidance. Rupert suggests finding a very good trauma therapist and, because this trauma has led her to spirituality, to treat it like a best friend who has come for help – to be grateful for it, allowing it to dissolve in love.
A man expresses admiration for Sri Rama Krishna’s intense longing for God, and enquires about cultivating such a profound spiritual practice that would make God his sole desire. Rupert suggests that to cultivate a deeper love for God, one must simply love God, as the desire, path, origin, and goal are inherently unified in this love.