Prayer as Undressing, Revealing the Naked Self

In order to understand prayer, it is necessary to understand God. In order to understand God, it is necessary to understand our self. From the perspective of the separate self, God is beyond, at a distance from, our self, greater than the universe, having created the universe and our selves. Thus there appears to be self, world, and God. Start by investigating the nature of the self. Discard what is not essential, like undressing to reveal the naked body. Thoughts, perceptions, feelings, sensations, which are not essential, like clothing, are gradually divested of limitations until it stands as naked being, or 'I am.' God is the traditional name for what we are, not what we become. Not uniting but indistinct, never separated, to begin with.

A man asks if prayer is a strategy to forget the individual self or is it a way for consciousness to recognise itself. Rupert suggests that there is no individual self, therefore no strategy supporting an individual self. Consciousness is always knowing itself.

A woman asks if there are levels of prayer. Rupert responds that there are two to three levels. The first is a concession to the belief in the separate self; in the second the person is surrendered, and is inward-facing. The third level is outward-facing as an expression as praise or celebration.

A question is asked about Master Eickhart's prayer of thanks, 'If the only prayer you ever say in your entire life is thank you, it will be enough.' Rupert makes the distinction between prayer on behalf of the separate self, and that which comes from within in the form of praise.

A woman asks if praise or prayer is a better way of giving thanks to God. Rupert explains that praise is the third type of prayer, and is an activity of mind not in service of the separate self.

A woman asks about the difference between outward and inward prayer, and does the outward path lead to creativity?

A question is asked about exterior prayer which is an experience of love and beauty, how does that fit with experiences of horror and ugliness? Rupert responds that ugliness only exists from the perspective and conditioning of the separate self.

A Rabbinic pastor asks for help in overcoming persistent self-defeating thoughts that bring up self-doubt and a sense of being a phony. Rupert suggests she gets to the root of the matter and recognise her true nature, otherwise the thoughts as separate self will continue to override the I am.

Is devotion and worship to a living master, or teacher, a stepping stone to recognising the divinity within? Is it helpful or harmful? Rupert suggests that it is a prelude for the mind that is accustomed to seeking outward, but it can in some cases be harmful.

A woman interested in the praise aspect of prayer describes finding it while doing the dishes, in this morning's egg yolks on the plate. Rupert elaborates that everything is an opportunity for praise, when God's being shines through.

A woman describes the resistance she experienced during the prayer meditation intensive, which manifested as a thought that she wants her separate self to be present, without abandoning it to God I AM.

A man asks what is the difference between prayer and meditation. Rupert responds that they are the same in that they are means of calling you back to your being.

A woman asks if it is necessary to be in awareness during prayer. Rupert explains that awareness is not something that you go in and out of, like a room. It is what you are already and always are.

A man asks if the recognition of one's true nature is a calling or a vocation. Rupert explains that the recognition expresses itself in an infinite number of ways, but is not necessarily related to a particular vocation.

A woman who was brought up Catholic objects to the use of the word 'God' and the idea of gratitude during the prayer intensive, as it is outward directed and dualistic. Rupert suggests she use a substitute term rather than focus on the resistance.

A woman says she struggles to connect with infinite being when she is angry or afraid, and in conflict with another. Rupert suggests she recognise her being, that will show that her being is shared with the other.

In order to understand prayer, it is necessary to understand God. In order to understand God, it is necessary to understand our self. From the perspective of the separate self, God is beyond, at a distance from, our self, greater than the universe, having created the universe and our selves. Thus there appears to be self, world, and God. Start by investigating the nature of the self. Discard what is not essential, like undressing to reveal the naked body. Thoughts, perceptions, feelings, sensations, which are not essential, like clothing, are gradually divested of limitations until it stands as naked being, or 'I am.' God is the traditional name for what we are, not what we become. Not uniting but indistinct, never separated, to begin with.

A man asks if prayer is a strategy to forget the individual self or is it a way for consciousness to recognise itself. Rupert suggests that there is no individual self, therefore no strategy supporting an individual self. Consciousness is always knowing itself.

A woman asks if there are levels of prayer. Rupert responds that there are two to three levels. The first is a concession to the belief in the separate self; in the second the person is surrendered, and is inward-facing. The third level is outward-facing as an expression as praise or celebration.

A question is asked about Master Eickhart's prayer of thanks, 'If the only prayer you ever say in your entire life is thank you, it will be enough.' Rupert makes the distinction between prayer on behalf of the separate self, and that which comes from within in the form of praise.

A woman asks if praise or prayer is a better way of giving thanks to God. Rupert explains that praise is the third type of prayer, and is an activity of mind not in service of the separate self.

A woman asks about the difference between outward and inward prayer, and does the outward path lead to creativity?

A question is asked about exterior prayer which is an experience of love and beauty, how does that fit with experiences of horror and ugliness? Rupert responds that ugliness only exists from the perspective and conditioning of the separate self.

A Rabbinic pastor asks for help in overcoming persistent self-defeating thoughts that bring up self-doubt and a sense of being a phony. Rupert suggests she gets to the root of the matter and recognise her true nature, otherwise the thoughts as separate self will continue to override the I am.

Is devotion and worship to a living master, or teacher, a stepping stone to recognising the divinity within? Is it helpful or harmful? Rupert suggests that it is a prelude for the mind that is accustomed to seeking outward, but it can in some cases be harmful.

A woman interested in the praise aspect of prayer describes finding it while doing the dishes, in this morning's egg yolks on the plate. Rupert elaborates that everything is an opportunity for praise, when God's being shines through.

A woman describes the resistance she experienced during the prayer meditation intensive, which manifested as a thought that she wants her separate self to be present, without abandoning it to God I AM.

A man asks what is the difference between prayer and meditation. Rupert responds that they are the same in that they are means of calling you back to your being.

A woman asks if it is necessary to be in awareness during prayer. Rupert explains that awareness is not something that you go in and out of, like a room. It is what you are already and always are.

A man asks if the recognition of one's true nature is a calling or a vocation. Rupert explains that the recognition expresses itself in an infinite number of ways, but is not necessarily related to a particular vocation.

A woman who was brought up Catholic objects to the use of the word 'God' and the idea of gratitude during the prayer intensive, as it is outward directed and dualistic. Rupert suggests she use a substitute term rather than focus on the resistance.

A woman says she struggles to connect with infinite being when she is angry or afraid, and in conflict with another. Rupert suggests she recognise her being, that will show that her being is shared with the other.