Integrating the Non-Dual Understanding into Daily Life

A woman asks if it is enough to notice when she is lost in a thought. Rupert replies that it is sufficient because then you become that which is aware of thought rather than identifying with the thoughts. This is the first step of the recognition ‘I am awareness’. The second step is discovering the nature of the awareness that you are.

Is the recognition that I am awareness another process in the brain? Is awareness all there is or is there something else beyond awareness? Rupert responds that if awareness was something that arises in the brain, then the experience would be of awareness appearing and disappearing. He guides us in self-enquiry to explore this possibility of awareness arising and subsiding and to question from where else would it arise.

A woman describes confusion about living this understanding, such as when dealing with pain. Rupert suggests it is normal for pain to feel unpleasant because it is a signal that the body needs attention, which is not in opposition with the understanding. The basic understanding is the recognition of the unity of being. We do our best to live from this perspective.

A man describes an expansive experience of awareness but feels it is difficult to maintain in the presence of other people. Rupert suggests going back to that experience where it's less challenging, such as in nature. In time, fewer circumstances take us away from this understanding, and we begin to become established in our true nature.

Is it enough to keep going back to awareness? After the recognition of her true nature, a woman says it seems that activities are not in alignment with the understanding. Rupert responds that returning to our true nature may not be enough to stabilise in the understanding, but a more investigative practice may be necessary to allow the full recognition to take hold. Investigate the ‘I’ that needs, wants, and so on.

Yoga meditations are a useful tool for investigating the sensations and limitations of the body by pervading the body with the qualities of awareness, suggests Rupert in response to a question about pain and psychosomatic illness, and how to heal by transcending the experience of the body through asanas and yoga meditations. Rupert elaborates that awareness doesn't appear in the body; the body appears in awareness.

Rupert suggests going into the silence that follows the exploration of self-enquiry in response to a woman who asks if there is another practice, or step, beyond asking, 'Who or what is aware?' which results in only silence.

A man asks how to get past his paralysing habit of resistance to everything. Rupert suggests that when we encounter resistance we turn towards the discomfort, whatever it is, with a loving attitude. If we make an enemy of our resistance we are colluding with it and allowing it to rule our life. Turn towards the discomfort and disarm its power; resistance is only a feeling. Embrace it.

Is it not the body that feels the expansion and peace of the presence of awareness, and should we not go beyond the body's experience? Rupert says these experiences are a result of the release of the tension that corresponds with the sense of separation. Don’t be seduced, as they are an after effect of recognition. Continue to return to our true nature. Causeless peace, over physical sensations, is the surest sign of our true nature.

How do we know infinite consciousness rather than understand it as an idea? Rupert replies not to worry about the content of thought or experience, but simply go back to being aware and the nature of that awareness. He guides us in self-enquiry to realise that we are having the experience of infinite consciousness now, though it is mixed up with the content of experience. Awareness has no objective qualities.

A woman asks why the process of seeking and realisation is in the mind? Rupert responds that it is not initiated by the mind but is, instead, a response in the mind to the gravitational pull of our true nature, which is felt in the mind as seeking happiness.

A question is asked about the subconscious mind. Rupert suggests we imagine that a piece of white paper represents infinite consciousness. On that paper, we scribble all over it and then draw a perforated circle on the paper, which represents a finite mind within consciousness. The circle encloses part of the scribbling as the activity of consciousness from the finite mind. If we drew another circle representing the waking state, the space between the two circles could be referred to as the subconsciousness, although all is the activity of consciousness. All space between all circles would be the collective unconscious.

What gives rise to experience in general, like a thought? Rupert responds that all experience is the self-modulation of consciousness, vibrating within itself, and its frequencies represent the unlimited variety of experiences arising from consciousness. It is the nature of consciousness to express in this way.

Is it possible to return to one's childhood religion after coming to this understanding? Rupert responds that it is possible to go back because all the great religions are based on the one and same understanding. With this recognition, the original religion will shine from this new understanding.

A woman asks about the implications of the metaphor of John Smith and King Lear, specifically regarding King Lear's daughters. Rupert elaborates that in order for infinite consciousness (John Smith) to know the world, it must view it through the perception of the character of King Lear. Suffering occurs when we lose ourself in, and identify with, our character.

A question is asked about pain and how it reinforces the sense of separation, as physical sensation requires so much attention. How do we not attend to the sensation of pain? Rupert explains that it's almost impossible to not lose oneself in pain, but in the moments when the pain is not there, take the opportunity to permeate the sensations with the space and transparency of awareness.

A man asks how to deal with deep emotional attachments. Rupert suggests we not force these emotions but let them come to the surface in their own time, then embrace them. We can invite them out but sit quietly and notice how our attention goes towards objects. Don't escape into those objects such as thinking, which will leave a space for them to arise.

A man says he understands his true nature but asks how to integrate that recognition fully into his daily life. Rupert suggests being proactive in expressing this understanding from peace and quiet joy. We don't go into the world seeking this out there but share the peace and happiness as part of the recognition of our shared being.

A man describes a deep fear of total surrender to his true nature. Rupert responds that there is no contradiction between having this understanding and living a full life, as we bring the fullness with us into our work and relationships. Let this understanding be the fuel driving our relationships, businesses and work life.

A woman asks if it is enough to notice when she is lost in a thought. Rupert replies that it is sufficient because then you become that which is aware of thought rather than identifying with the thoughts. This is the first step of the recognition ‘I am awareness’. The second step is discovering the nature of the awareness that you are.

Is the recognition that I am awareness another process in the brain? Is awareness all there is or is there something else beyond awareness? Rupert responds that if awareness was something that arises in the brain, then the experience would be of awareness appearing and disappearing. He guides us in self-enquiry to explore this possibility of awareness arising and subsiding and to question from where else would it arise.

A woman describes confusion about living this understanding, such as when dealing with pain. Rupert suggests it is normal for pain to feel unpleasant because it is a signal that the body needs attention, which is not in opposition with the understanding. The basic understanding is the recognition of the unity of being. We do our best to live from this perspective.

A man describes an expansive experience of awareness but feels it is difficult to maintain in the presence of other people. Rupert suggests going back to that experience where it's less challenging, such as in nature. In time, fewer circumstances take us away from this understanding, and we begin to become established in our true nature.

Is it enough to keep going back to awareness? After the recognition of her true nature, a woman says it seems that activities are not in alignment with the understanding. Rupert responds that returning to our true nature may not be enough to stabilise in the understanding, but a more investigative practice may be necessary to allow the full recognition to take hold. Investigate the ‘I’ that needs, wants, and so on.

Yoga meditations are a useful tool for investigating the sensations and limitations of the body by pervading the body with the qualities of awareness, suggests Rupert in response to a question about pain and psychosomatic illness, and how to heal by transcending the experience of the body through asanas and yoga meditations. Rupert elaborates that awareness doesn't appear in the body; the body appears in awareness.

Rupert suggests going into the silence that follows the exploration of self-enquiry in response to a woman who asks if there is another practice, or step, beyond asking, 'Who or what is aware?' which results in only silence.

A man asks how to get past his paralysing habit of resistance to everything. Rupert suggests that when we encounter resistance we turn towards the discomfort, whatever it is, with a loving attitude. If we make an enemy of our resistance we are colluding with it and allowing it to rule our life. Turn towards the discomfort and disarm its power; resistance is only a feeling. Embrace it.

Is it not the body that feels the expansion and peace of the presence of awareness, and should we not go beyond the body's experience? Rupert says these experiences are a result of the release of the tension that corresponds with the sense of separation. Don’t be seduced, as they are an after effect of recognition. Continue to return to our true nature. Causeless peace, over physical sensations, is the surest sign of our true nature.

How do we know infinite consciousness rather than understand it as an idea? Rupert replies not to worry about the content of thought or experience, but simply go back to being aware and the nature of that awareness. He guides us in self-enquiry to realise that we are having the experience of infinite consciousness now, though it is mixed up with the content of experience. Awareness has no objective qualities.

A woman asks why the process of seeking and realisation is in the mind? Rupert responds that it is not initiated by the mind but is, instead, a response in the mind to the gravitational pull of our true nature, which is felt in the mind as seeking happiness.

A question is asked about the subconscious mind. Rupert suggests we imagine that a piece of white paper represents infinite consciousness. On that paper, we scribble all over it and then draw a perforated circle on the paper, which represents a finite mind within consciousness. The circle encloses part of the scribbling as the activity of consciousness from the finite mind. If we drew another circle representing the waking state, the space between the two circles could be referred to as the subconsciousness, although all is the activity of consciousness. All space between all circles would be the collective unconscious.

What gives rise to experience in general, like a thought? Rupert responds that all experience is the self-modulation of consciousness, vibrating within itself, and its frequencies represent the unlimited variety of experiences arising from consciousness. It is the nature of consciousness to express in this way.

Is it possible to return to one's childhood religion after coming to this understanding? Rupert responds that it is possible to go back because all the great religions are based on the one and same understanding. With this recognition, the original religion will shine from this new understanding.

A woman asks about the implications of the metaphor of John Smith and King Lear, specifically regarding King Lear's daughters. Rupert elaborates that in order for infinite consciousness (John Smith) to know the world, it must view it through the perception of the character of King Lear. Suffering occurs when we lose ourself in, and identify with, our character.

A question is asked about pain and how it reinforces the sense of separation, as physical sensation requires so much attention. How do we not attend to the sensation of pain? Rupert explains that it's almost impossible to not lose oneself in pain, but in the moments when the pain is not there, take the opportunity to permeate the sensations with the space and transparency of awareness.

A man asks how to deal with deep emotional attachments. Rupert suggests we not force these emotions but let them come to the surface in their own time, then embrace them. We can invite them out but sit quietly and notice how our attention goes towards objects. Don't escape into those objects such as thinking, which will leave a space for them to arise.

A man says he understands his true nature but asks how to integrate that recognition fully into his daily life. Rupert suggests being proactive in expressing this understanding from peace and quiet joy. We don't go into the world seeking this out there but share the peace and happiness as part of the recognition of our shared being.

A man describes a deep fear of total surrender to his true nature. Rupert responds that there is no contradiction between having this understanding and living a full life, as we bring the fullness with us into our work and relationships. Let this understanding be the fuel driving our relationships, businesses and work life.