Bringing Awareness Into Everyday Life

A questioner asks about the scientists, such as Einstein and Planck, and the non-dual teachings and whether science is headed in the same direction. Rupert responds that eventually science must investigate the mind that investigates the world.

A questioner asks if we can come to this understanding from the outward-facing path without going through the inward-facing path? Rupert's response is no, because at some point you have to question the nature of the mind with which objects are known.

A questioner asks about where scientists fit into the nature of reality. Rupert responds that science is the study of the behaviour of nature, and philosophy is the study of the nature of reality.

A man asks, ‘What is justice?’ Rupert responds that justice is the manifestation of the unity of being when applied to social matters – truth expressing itself in relative experience.

A woman describes things falling away such as stories, and the emergence of a causeless joy, but there is an emptiness that remains. She asks if something will arise in that emptiness. Rupert suggests that impulses may arise that do not come from the previous sense of lack, or the separate self, but from our true nature

A woman says she doesn't feel we have the freedom to choose what comes to us, and if we do then what about the law of attraction. Rupert explains that it is not the finite mind that chooses, or longs and searches for happiness, but it is the gravitational pull of infinite consciousness tending to return to equilibrium.

A woman asks if we are in control of any of the desires that arise. Rupert suggests that the question is not ‘Do I have control?’ but 'Who am I?' Does this self that assumes control even exist, or is it the nature of consciousness?

A woman asks if the terms finite mind and separate self mean the same thing. Rupert uses the analogy of John Smith and King Lear: John Smith is infinite consciousness, the finite mind is the activity of thinking and perceiving, or King Lear, and the separate self is the belief that all we are is King Lear.

A man says he experienced agitation during a yoga meditation, and since then objects have lost their solidity and he is losing interest in activities. Rupert uses the analogy of Mary and Jane to clarify that objects appear as the activity of Jane's mind and that agitation emerges when the ego feels threatened as our familiar sense of the world begins to fall apart.

A man says that meditation is now easier with eyes open. Rupert suggests that sometimes with our eyes closed we tend to get lost in daydreaming, so eyes-open, if it works for you, is fine.

A man would like to instill the desire for truth and understanding in his teenage grandchildren. Rupert suggests that the best way to awaken this interest is by living and demonstrating this understanding simply by being with them.

Rupert tells a humourous and thoughtful anecdote about his son, and his interests as a teenager.

A man asks about the moment when one has life and then is dead, and what leaves life. Rupert responds that consciousness doesn't leave you; you are not the body. What appears to be death is the unlocalising of consciousness as a point of view.

"A man asks about the screen and the movie and non-duality. Rupert replies that there are not two things, there is only the screen, which is sometimes coloured and appears as a movie but is always just a screen. "

A woman asks about localisation in the body and the perception of other bodies, including our own. Rupert responds that we have never seen our own face.

A woman says she has felt a decrease in suffering but does not perceive a lot of happiness and instead feels like an absence. Rupert suggests that happiness does not mean an exuberant state of mind but the absence of suffering, and that maybe she is expecting something more colourful.

A pregnant woman, who has other children, asks how to integrate her practice and bring awareness with her into her daily life. Rupert suggests it is only possible to experience one thing at a time, so take the time to return to awareness at any moment and remain as that throughout, establishing your identity as that.

A woman says that when she distills knowing and being, it is literally the experience of every single thing in the universe. Rupert agrees that the 'I am' is identical in all beings as the same being.

A woman asks if this obvious sense of being comes and goes. Rupert responds that it does not come and go, but is sometimes revealed and sometimes concealed.

A questioner asks about the 'I am-ness' of bacteria, cells and inert matter. Rupert explains that a living organism is how consciousness appears and uses Bernardo Kastrup's model of dissociation and Rupert's analogy of Mary and Jane to describe the localised and non-localised appearance of consciousness.

A woman, who feels a sense of loss and sadness over her adult daughter because she doesn't know where she is, says she wants to be free of the guilt she feels. Rupert suggests that we always share our being with others, even if they are not there and that guilt is inevitable in parenting.

A questioner asks about the scientists, such as Einstein and Planck, and the non-dual teachings and whether science is headed in the same direction. Rupert responds that eventually science must investigate the mind that investigates the world.

A questioner asks if we can come to this understanding from the outward-facing path without going through the inward-facing path? Rupert's response is no, because at some point you have to question the nature of the mind with which objects are known.

A questioner asks about where scientists fit into the nature of reality. Rupert responds that science is the study of the behaviour of nature, and philosophy is the study of the nature of reality.

A man asks, ‘What is justice?’ Rupert responds that justice is the manifestation of the unity of being when applied to social matters – truth expressing itself in relative experience.

A woman describes things falling away such as stories, and the emergence of a causeless joy, but there is an emptiness that remains. She asks if something will arise in that emptiness. Rupert suggests that impulses may arise that do not come from the previous sense of lack, or the separate self, but from our true nature

A woman says she doesn't feel we have the freedom to choose what comes to us, and if we do then what about the law of attraction. Rupert explains that it is not the finite mind that chooses, or longs and searches for happiness, but it is the gravitational pull of infinite consciousness tending to return to equilibrium.

A woman asks if we are in control of any of the desires that arise. Rupert suggests that the question is not ‘Do I have control?’ but 'Who am I?' Does this self that assumes control even exist, or is it the nature of consciousness?

A woman asks if the terms finite mind and separate self mean the same thing. Rupert uses the analogy of John Smith and King Lear: John Smith is infinite consciousness, the finite mind is the activity of thinking and perceiving, or King Lear, and the separate self is the belief that all we are is King Lear.

A man says he experienced agitation during a yoga meditation, and since then objects have lost their solidity and he is losing interest in activities. Rupert uses the analogy of Mary and Jane to clarify that objects appear as the activity of Jane's mind and that agitation emerges when the ego feels threatened as our familiar sense of the world begins to fall apart.

A man says that meditation is now easier with eyes open. Rupert suggests that sometimes with our eyes closed we tend to get lost in daydreaming, so eyes-open, if it works for you, is fine.

A man would like to instill the desire for truth and understanding in his teenage grandchildren. Rupert suggests that the best way to awaken this interest is by living and demonstrating this understanding simply by being with them.

Rupert tells a humourous and thoughtful anecdote about his son, and his interests as a teenager.

A man asks about the moment when one has life and then is dead, and what leaves life. Rupert responds that consciousness doesn't leave you; you are not the body. What appears to be death is the unlocalising of consciousness as a point of view.

"A man asks about the screen and the movie and non-duality. Rupert replies that there are not two things, there is only the screen, which is sometimes coloured and appears as a movie but is always just a screen. "

A woman asks about localisation in the body and the perception of other bodies, including our own. Rupert responds that we have never seen our own face.

A woman says she has felt a decrease in suffering but does not perceive a lot of happiness and instead feels like an absence. Rupert suggests that happiness does not mean an exuberant state of mind but the absence of suffering, and that maybe she is expecting something more colourful.

A pregnant woman, who has other children, asks how to integrate her practice and bring awareness with her into her daily life. Rupert suggests it is only possible to experience one thing at a time, so take the time to return to awareness at any moment and remain as that throughout, establishing your identity as that.

A woman says that when she distills knowing and being, it is literally the experience of every single thing in the universe. Rupert agrees that the 'I am' is identical in all beings as the same being.

A woman asks if this obvious sense of being comes and goes. Rupert responds that it does not come and go, but is sometimes revealed and sometimes concealed.

A questioner asks about the 'I am-ness' of bacteria, cells and inert matter. Rupert explains that a living organism is how consciousness appears and uses Bernardo Kastrup's model of dissociation and Rupert's analogy of Mary and Jane to describe the localised and non-localised appearance of consciousness.

A woman, who feels a sense of loss and sadness over her adult daughter because she doesn't know where she is, says she wants to be free of the guilt she feels. Rupert suggests that we always share our being with others, even if they are not there and that guilt is inevitable in parenting.