Matter Is the Activity of Consciousness

Non-duality address two questions - the outer life as experience of the world and the inner life of identity. The dream analogy gives us a precise analogy of the relationship to the outside world. When we dream at night, we imagine the dreamed world in our mind but we don't perceive it directly. The character does not know they are dreaming and experience appears outside of the mind. Experience is divided by the mind on the inside and matter on the outside. Matter is the activity of consciousness. The apparent separate objects of reality are infinite consciousness. As people, we believe the thoughts, feelings, sensations and perceptions are on the inside and matter in the form of people, objects and things on the outside. Even dead inert matter is the activity of infinite consciousness, in the localised appearance of activity. From a human perspective, we are made of love and beauty.

A woman who struggled to read 'The Cloud of Unknowing' asks Rupert for reading suggestions within the Christian devotional tradition.

A man describes experiencing, after the last retreat, the falling away of the body-mind's sense of separation. However, he still struggles with the non-dual perception of others, and asks if this too will eventually fall away. Rupert suggests that he practise love in his interactions with others.

A woman asks if Rupert's John Smith and King Lear analogy implies that consciousness is dualistic, and if the dreamer creates the dream world, does King Lear have free will? Rupert speaks about the dreamer and the dream, and asks, how can a dream character have free will?

A woman, whose mind is blown by the implications of the dream character waking up, fears the death of the ego.

A man, from the country of Georgia, says he perceives everything as knowing, and seeks establishment in the recognition, or the falling away, of the subject/object relationship with the world.

A man asks why his dreams are filled with conflict and violence after recognising his true nature. Rupert speaks about the difference between the personal and the collective unconscious.

A Buddhist asks if the recommended preparations of the body after death are necessary, or superstitious. Rupert expounds on the non-dual perspective on death and the body.

A man says he is surprised to be waking up in the middle of the night after realising the nature of being. Rupert tells a story of a similar early-morning waking pattern whilst he was with Francis Lucille.

A woman asks about the Buddhist understanding of what happens when we die. Rupert suggests that the consciousness-only model is true and our seemingly separate identities as individuals are a temporary localisation of a universal mind, and death is the unravelling of this.

A woman asks, are we not still dreaming when we wake up in the morning? Rupert speaks of layers within dreams and that both the dream and the waking state are the activity of infinite consciousness.

A woman from California says she wants to maintain self-abidance in the midst of painful family interactions. Rupert leads her in self-enquiry to investigate the one who is hurt.

A man from India, who follows Atmananda Krishna Menon, recently discovered Rupert's YouTube videos and had a powerful experience of ecstasy and joy. He asks 'What happened'? Rupert responds that God gave him a free sample and now that he knows what he is looking for, he must find his own way back.

A man from India asks for Rupert's thoughts on angels, spirit guides and channelling. Rupert speaks about the possibility of a hierarchy of localisation, or an upper echelon of being which appears less contracted than the separate self.

A man asks how to get back to peace when his feeling of lack becomes intense. He feels every step he takes is on behalf of the ego and he loses clarity. Rupert explains that his steps are not egoic because they come from his desire for truth, and suggests allowing and welcoming the feeling of lack rather than avoiding it.

A man, who experienced great peace from the discovery of non-duality, judges his practice and his reactions, and loses that peace. He finds that he wants to think it away. Rupert suggests that he not think of peace as a state of mind that fluctuates.

A man asks where spiritualism would be positioned in the non-dual teaching. Rupert suggests we avoid associating non-duality with the extraordinary.

Non-duality address two questions - the outer life as experience of the world and the inner life of identity. The dream analogy gives us a precise analogy of the relationship to the outside world. When we dream at night, we imagine the dreamed world in our mind but we don't perceive it directly. The character does not know they are dreaming and experience appears outside of the mind. Experience is divided by the mind on the inside and matter on the outside. Matter is the activity of consciousness. The apparent separate objects of reality are infinite consciousness. As people, we believe the thoughts, feelings, sensations and perceptions are on the inside and matter in the form of people, objects and things on the outside. Even dead inert matter is the activity of infinite consciousness, in the localised appearance of activity. From a human perspective, we are made of love and beauty.

A woman who struggled to read 'The Cloud of Unknowing' asks Rupert for reading suggestions within the Christian devotional tradition.

A man describes experiencing, after the last retreat, the falling away of the body-mind's sense of separation. However, he still struggles with the non-dual perception of others, and asks if this too will eventually fall away. Rupert suggests that he practise love in his interactions with others.

A woman asks if Rupert's John Smith and King Lear analogy implies that consciousness is dualistic, and if the dreamer creates the dream world, does King Lear have free will? Rupert speaks about the dreamer and the dream, and asks, how can a dream character have free will?

A woman, whose mind is blown by the implications of the dream character waking up, fears the death of the ego.

A man, from the country of Georgia, says he perceives everything as knowing, and seeks establishment in the recognition, or the falling away, of the subject/object relationship with the world.

A man asks why his dreams are filled with conflict and violence after recognising his true nature. Rupert speaks about the difference between the personal and the collective unconscious.

A Buddhist asks if the recommended preparations of the body after death are necessary, or superstitious. Rupert expounds on the non-dual perspective on death and the body.

A man says he is surprised to be waking up in the middle of the night after realising the nature of being. Rupert tells a story of a similar early-morning waking pattern whilst he was with Francis Lucille.

A woman asks about the Buddhist understanding of what happens when we die. Rupert suggests that the consciousness-only model is true and our seemingly separate identities as individuals are a temporary localisation of a universal mind, and death is the unravelling of this.

A woman asks, are we not still dreaming when we wake up in the morning? Rupert speaks of layers within dreams and that both the dream and the waking state are the activity of infinite consciousness.

A woman from California says she wants to maintain self-abidance in the midst of painful family interactions. Rupert leads her in self-enquiry to investigate the one who is hurt.

A man from India, who follows Atmananda Krishna Menon, recently discovered Rupert's YouTube videos and had a powerful experience of ecstasy and joy. He asks 'What happened'? Rupert responds that God gave him a free sample and now that he knows what he is looking for, he must find his own way back.

A man from India asks for Rupert's thoughts on angels, spirit guides and channelling. Rupert speaks about the possibility of a hierarchy of localisation, or an upper echelon of being which appears less contracted than the separate self.

A man asks how to get back to peace when his feeling of lack becomes intense. He feels every step he takes is on behalf of the ego and he loses clarity. Rupert explains that his steps are not egoic because they come from his desire for truth, and suggests allowing and welcoming the feeling of lack rather than avoiding it.

A man, who experienced great peace from the discovery of non-duality, judges his practice and his reactions, and loses that peace. He finds that he wants to think it away. Rupert suggests that he not think of peace as a state of mind that fluctuates.

A man asks where spiritualism would be positioned in the non-dual teaching. Rupert suggests we avoid associating non-duality with the extraordinary.