Keep Yourself Free

This meditation highlights the importance of recognising the simple feeling of being that underlies all experiences. By redirecting our focus from the content of our thoughts and sensations to the constant feeling of being, we can establish ourselves in the present moment. This allows us to remain free and unconditioned by our changing experiences. With practice, we effortlessly rest in the state of being, fully present and aware. In this way, we keep ourselves free.

A man asks about the primordial sound. Rupert talks about Shiva in repose and Shakti in action. Rupert uses the image of a mirror to express this further. In order for awareness to knw itself, it must do so through a finite mind. Using the analogy of Mary and Jane and the dreamed world, Rupert elaborates further.

A woman describes her inability to have a child, calling it a vasana and comparing it to an illness. Rupert suggests that the desire to have a child is not an impurity, not something she needs to get rid of, nor is it an illness or vasana. It's a desire to manifest love, a sacred desire.

A woman, who knows that awareness always is and that its first expression is love, says awareness doesn’t change but the upwelling of love seems to come and go. Rupert suggests that the upwelling is the impact of resting in awareness on the mind and body. What she really seeks is the peace of awareness. It’s natural to feel pulled inward when faced with a challenging situation.

A man asks about memory, which he says Krishnamenon describes as synonymous with individual existence. Rupert responds that using the term ‘continuity’ is a concession, but what he really means is not that the I is continuous but eternal, ever-present, now. The mind cannot conceive of eternity. Memory means that the event has continued in your mind, superimposing its own limitations on consciousness. Without memory, you wouldn't be able to conceive of time.

A man, who is new to the non-dual path, says that he feels disconnected from his father as they’re now following different paths. Rupert suggests that he let his father know that he is exploring other things and to respect him for his choices, as he does his. If he doesn't understand his point of view, then he may need to press a little harder. Let him know it is not a rejection of love.

A man, citing Frances Lucille as Rupert's teacher, says he feels that he is personally seeking too much and doing a lot of self-enquiry which he finds exhausting. Rupert suggests that self-enquiry can’t be exhausting, as it is your being. Think of it as self-abidance, the mind going back to its essence. It's the opposite, abiding in peace.

A man asks a question about thinking. Rupert responds that it's not necessary to think about any of this, unless your mind is predisposed in this way, then let it serve the truth.

A woman shares that she has been experiencing debilitating nightmares. She wonders if these nightmares are serving a purpose. Rupert suggests that she enquire into what these nightmares are trying to tell her and that she keep engaging in psychotherapy. These may be inherited from the impersonal unconscious and may be energies that are seeking liberation through her mind.

A woman speaks of reverting back to great fear and guilt after a long time of understanding her true nature, due to a physical threat. Rupert suggests her fear is legitimate as it arises on behalf of the body. We are not immunised against these kinds of dramas. Rupert tells a Ramana Maharshi story where his life was in danger, even sitting in a cave. Deal with the situation and go back to awareness. Don't get involved in the drama.

A man asks about the nature of romantic relationships. Rupert talks about the development of a relationship. The desire to have a relationship is not egoic and if the other doesn't want the relationship, we don’t feel diminished or rejected. However, allow for disappointment.

A woman asks Rupert to comment about synchronicity. Rupert responds that everything is connected, so synchronicity is only unusual from the materialistic perspective.

A question is asked about the unconscious. Rupert responds that the unconscious is the deeper layer which we don't have access to. He uses the white paper and circle analogy to explain.

A woman says she identifies with her body and uses her ego to return to awareness, but it has become 'I am aware of awareness’. Rupert suggests that it is the 'I' that is aware of all experience. That 'I' is awareness itself. Rupert guides her in self-enquiry to discover there is no difference between 'I', awareness, and that which it is aware of, in this case awareness.

This meditation highlights the importance of recognising the simple feeling of being that underlies all experiences. By redirecting our focus from the content of our thoughts and sensations to the constant feeling of being, we can establish ourselves in the present moment. This allows us to remain free and unconditioned by our changing experiences. With practice, we effortlessly rest in the state of being, fully present and aware. In this way, we keep ourselves free.

A man asks about the primordial sound. Rupert talks about Shiva in repose and Shakti in action. Rupert uses the image of a mirror to express this further. In order for awareness to knw itself, it must do so through a finite mind. Using the analogy of Mary and Jane and the dreamed world, Rupert elaborates further.

A woman describes her inability to have a child, calling it a vasana and comparing it to an illness. Rupert suggests that the desire to have a child is not an impurity, not something she needs to get rid of, nor is it an illness or vasana. It's a desire to manifest love, a sacred desire.

A woman, who knows that awareness always is and that its first expression is love, says awareness doesn’t change but the upwelling of love seems to come and go. Rupert suggests that the upwelling is the impact of resting in awareness on the mind and body. What she really seeks is the peace of awareness. It’s natural to feel pulled inward when faced with a challenging situation.

A man asks about memory, which he says Krishnamenon describes as synonymous with individual existence. Rupert responds that using the term ‘continuity’ is a concession, but what he really means is not that the I is continuous but eternal, ever-present, now. The mind cannot conceive of eternity. Memory means that the event has continued in your mind, superimposing its own limitations on consciousness. Without memory, you wouldn't be able to conceive of time.

A man, who is new to the non-dual path, says that he feels disconnected from his father as they’re now following different paths. Rupert suggests that he let his father know that he is exploring other things and to respect him for his choices, as he does his. If he doesn't understand his point of view, then he may need to press a little harder. Let him know it is not a rejection of love.

A man, citing Frances Lucille as Rupert's teacher, says he feels that he is personally seeking too much and doing a lot of self-enquiry which he finds exhausting. Rupert suggests that self-enquiry can’t be exhausting, as it is your being. Think of it as self-abidance, the mind going back to its essence. It's the opposite, abiding in peace.

A man asks a question about thinking. Rupert responds that it's not necessary to think about any of this, unless your mind is predisposed in this way, then let it serve the truth.

A woman shares that she has been experiencing debilitating nightmares. She wonders if these nightmares are serving a purpose. Rupert suggests that she enquire into what these nightmares are trying to tell her and that she keep engaging in psychotherapy. These may be inherited from the impersonal unconscious and may be energies that are seeking liberation through her mind.

A woman speaks of reverting back to great fear and guilt after a long time of understanding her true nature, due to a physical threat. Rupert suggests her fear is legitimate as it arises on behalf of the body. We are not immunised against these kinds of dramas. Rupert tells a Ramana Maharshi story where his life was in danger, even sitting in a cave. Deal with the situation and go back to awareness. Don't get involved in the drama.

A man asks about the nature of romantic relationships. Rupert talks about the development of a relationship. The desire to have a relationship is not egoic and if the other doesn't want the relationship, we don’t feel diminished or rejected. However, allow for disappointment.

A woman asks Rupert to comment about synchronicity. Rupert responds that everything is connected, so synchronicity is only unusual from the materialistic perspective.

A question is asked about the unconscious. Rupert responds that the unconscious is the deeper layer which we don't have access to. He uses the white paper and circle analogy to explain.

A woman says she identifies with her body and uses her ego to return to awareness, but it has become 'I am aware of awareness’. Rupert suggests that it is the 'I' that is aware of all experience. That 'I' is awareness itself. Rupert guides her in self-enquiry to discover there is no difference between 'I', awareness, and that which it is aware of, in this case awareness.