Everything Is an Appearance in God's Being

A man asks what role music plays in linking our localised consciousness to our collective consciousness. Rupert suggests that there are three ways we experience – thinking, feeling and perceiving. The paths of knowledge and devotion are well documented, while the path of beauty is not. In knowledge, we trace our attention inward. In devotion, we direct our devotion inward. With perception, we typically follow perception towards perceptions. In beauty, the job of the artist is to return the senses within to their source.

A man asks about a quote that points from head to heart. Rupert responds that he doesn't like to comment on quotes out of context. He asks 'How much distance is there between your self and your self?' He uses the analogy of John Smith and King Lear. What is the distance between them? King Lear doesn't exist, so there is no pathway to his true nature, only to discover that he is already John Smith.

A woman asks for practical advice about how to commingle physical activity and accurate functioning in the world. Rupert suggests that when we turn inwards, we turn away from the world, and we aren’t functional. But when we are meditating with eyes open, instead of going inwards to the silence behind your experience, go into your experience and feel God's being. Instead of feeling it as peace on the inside, feel it as love on the outside. Treat all as an appearance of God.

A man asks about practice in the midst of widespread suffering, such as the genocide. Rupert responds that those who perpetrate oppression onto others do not have this understanding, allowing them to behave in unjust ways. The only remedy is to recognise our shared being, in which case it would be impossible to go to war with anyone. It is our job to take this understanding out into the world.

A woman asks about the separate self and seeking and resisting. Rupert suggests that the separate self wants to protect itself. At the same time, it longs for happiness. It doesn't realise it to begin with, but in seeking happiness what it's really seeking is to divest itself of its limitations. It's like the moth and the flame. The moth seeks the flame and fears the flame.

A woman asks if she is timeless, boundless, why has her body taken on a finite perspective. Why does the body exist as a limited perspective? Rupert suggests that the world only appears to us through our senses, and when the body dies the world disappears. But the reality of the world, infinite being, remains. The body arises for no reason, and asking why is presuming a purpose for the separate self. There is none for infinite being.

A woman asks if it's enough to have had a glimpse or does she need to go back to her essential self all the time. Rupert suggests that she think of herself as being, rather than being an essential self, because you have always been. He leads her in experiencing this directly.

A man asks about a balance between striving and letting things be, as well as how to handle toxic people. Rupert suggests that some that you need to deal with, such as neighbours and coworkers. Different people; different responses. In terms of goals, ask in whose service you are striving. If the ultimate purpose is love and understanding, then pursue it with whatever energy it takes. If you're striving in service to the ego, pause and investigate the one on whose behalf you're trying to achieve and accomplish. In terms of letting things be, play the part you need to play in your work and life.

A woman, who says she’s spent her life in service of her ego, asks if we can influence awakening. Rupert suggests that our own efforts are what the grace of God looks like from the illusory perspective of a separate self. Rupert uses the analogy of King Lear and John Smith to elaborate. Everything is God’s grace. Rupert then leads her in self-enquiry.

A woman, who says that people come to the spiritual journey through suffering, wonders if life can become more challenging in the search. Rupert responds that if one's life has been devoted to the activities of the separate self, and its anxieties and fears, then the understanding will have an impact on every aspect of our life from relationships, work, health, and so on. The separate self is changing, so everything adjusts and accommodates that understanding which can create challenges.

A man asks if the mind can’t know the infinite then how do we know what to come back to. Rupert suggests that everything we know though the mind shares the limitations of the mind - like seeing through orange-tinted glasses. But the one experience that is not mediated through the mind is the awareness of being. Our being knows itself, directly. It is not relative to the finite mind. Our being is our centre.

A couple in a metaphysical organisation that encompasses some non-duality say that some of the teachings don't align. Is there a point at which one might disown prior teachings? Rupert responds that he left the Study Society, where he grew up and learned a great deal. It was his life and he was devoted to it, but eventually felt it was limiting, and he knew he had to move on. It was difficult because his heart was devoted to the teachers and friends. He suggests taking it slow and their clarity will get them through. Be courageous and loving.

A man simply wanted the opportunity to thank Rupert.

A man relays an experience of observing a blind man and the grief he felt. Rupert says he doesn't know why these things happen to people and shares that he has two friends who are blind and they are sweet and beautiful, in mind and heart. Some people's difficulties in life lead to despair; while for others it leads to surrender.

How do I learn to overcome fear and trust the unknown, especially after surreal experiences? Rupert replies that we don't start with fear; we start with and pay attention to our being. As you become established, old fears begin to diminish. Fears arise on behalf of the separate self that resists and seeks. The cure is to recognise your true nature so that your identity is grounded in what is real, stable and dependable. Seeking and resisting begins to subside. Regarding surreal experiences, the familiarity of the world is undermined and your sense of your self and identity is shaken. It is the ego’s fear of death.

A man asks if our being is shared then does awareness fulfil a specific function through each of us, as destiny. Rupert suggests that for one whose purpose in life is to express love and understanding, then each body and mind possesses a unique set of skills that enables each to perform a particular function in the world. It’s not fixed. God is a jazz musician, not a classical musician.

A man speaks of a desire that has arisen but seems impersonal and not on behalf of the separate self. Rupert responds that impersonal desires tend to get fulfilled. Whatever you do in life, commit to service to truth and understanding.

A man asks what role music plays in linking our localised consciousness to our collective consciousness. Rupert suggests that there are three ways we experience – thinking, feeling and perceiving. The paths of knowledge and devotion are well documented, while the path of beauty is not. In knowledge, we trace our attention inward. In devotion, we direct our devotion inward. With perception, we typically follow perception towards perceptions. In beauty, the job of the artist is to return the senses within to their source.

A man asks about a quote that points from head to heart. Rupert responds that he doesn't like to comment on quotes out of context. He asks 'How much distance is there between your self and your self?' He uses the analogy of John Smith and King Lear. What is the distance between them? King Lear doesn't exist, so there is no pathway to his true nature, only to discover that he is already John Smith.

A woman asks for practical advice about how to commingle physical activity and accurate functioning in the world. Rupert suggests that when we turn inwards, we turn away from the world, and we aren’t functional. But when we are meditating with eyes open, instead of going inwards to the silence behind your experience, go into your experience and feel God's being. Instead of feeling it as peace on the inside, feel it as love on the outside. Treat all as an appearance of God.

A man asks about practice in the midst of widespread suffering, such as the genocide. Rupert responds that those who perpetrate oppression onto others do not have this understanding, allowing them to behave in unjust ways. The only remedy is to recognise our shared being, in which case it would be impossible to go to war with anyone. It is our job to take this understanding out into the world.

A woman asks about the separate self and seeking and resisting. Rupert suggests that the separate self wants to protect itself. At the same time, it longs for happiness. It doesn't realise it to begin with, but in seeking happiness what it's really seeking is to divest itself of its limitations. It's like the moth and the flame. The moth seeks the flame and fears the flame.

A woman asks if she is timeless, boundless, why has her body taken on a finite perspective. Why does the body exist as a limited perspective? Rupert suggests that the world only appears to us through our senses, and when the body dies the world disappears. But the reality of the world, infinite being, remains. The body arises for no reason, and asking why is presuming a purpose for the separate self. There is none for infinite being.

A woman asks if it's enough to have had a glimpse or does she need to go back to her essential self all the time. Rupert suggests that she think of herself as being, rather than being an essential self, because you have always been. He leads her in experiencing this directly.

A man asks about a balance between striving and letting things be, as well as how to handle toxic people. Rupert suggests that some that you need to deal with, such as neighbours and coworkers. Different people; different responses. In terms of goals, ask in whose service you are striving. If the ultimate purpose is love and understanding, then pursue it with whatever energy it takes. If you're striving in service to the ego, pause and investigate the one on whose behalf you're trying to achieve and accomplish. In terms of letting things be, play the part you need to play in your work and life.

A woman, who says she’s spent her life in service of her ego, asks if we can influence awakening. Rupert suggests that our own efforts are what the grace of God looks like from the illusory perspective of a separate self. Rupert uses the analogy of King Lear and John Smith to elaborate. Everything is God’s grace. Rupert then leads her in self-enquiry.

A woman, who says that people come to the spiritual journey through suffering, wonders if life can become more challenging in the search. Rupert responds that if one's life has been devoted to the activities of the separate self, and its anxieties and fears, then the understanding will have an impact on every aspect of our life from relationships, work, health, and so on. The separate self is changing, so everything adjusts and accommodates that understanding which can create challenges.

A man asks if the mind can’t know the infinite then how do we know what to come back to. Rupert suggests that everything we know though the mind shares the limitations of the mind - like seeing through orange-tinted glasses. But the one experience that is not mediated through the mind is the awareness of being. Our being knows itself, directly. It is not relative to the finite mind. Our being is our centre.

A couple in a metaphysical organisation that encompasses some non-duality say that some of the teachings don't align. Is there a point at which one might disown prior teachings? Rupert responds that he left the Study Society, where he grew up and learned a great deal. It was his life and he was devoted to it, but eventually felt it was limiting, and he knew he had to move on. It was difficult because his heart was devoted to the teachers and friends. He suggests taking it slow and their clarity will get them through. Be courageous and loving.

A man simply wanted the opportunity to thank Rupert.

A man relays an experience of observing a blind man and the grief he felt. Rupert says he doesn't know why these things happen to people and shares that he has two friends who are blind and they are sweet and beautiful, in mind and heart. Some people's difficulties in life lead to despair; while for others it leads to surrender.

How do I learn to overcome fear and trust the unknown, especially after surreal experiences? Rupert replies that we don't start with fear; we start with and pay attention to our being. As you become established, old fears begin to diminish. Fears arise on behalf of the separate self that resists and seeks. The cure is to recognise your true nature so that your identity is grounded in what is real, stable and dependable. Seeking and resisting begins to subside. Regarding surreal experiences, the familiarity of the world is undermined and your sense of your self and identity is shaken. It is the ego’s fear of death.

A man asks if our being is shared then does awareness fulfil a specific function through each of us, as destiny. Rupert suggests that for one whose purpose in life is to express love and understanding, then each body and mind possesses a unique set of skills that enables each to perform a particular function in the world. It’s not fixed. God is a jazz musician, not a classical musician.

A man speaks of a desire that has arisen but seems impersonal and not on behalf of the separate self. Rupert responds that impersonal desires tend to get fulfilled. Whatever you do in life, commit to service to truth and understanding.