Silence and Gratitude

Rupert is silent for most of the meditation period, and then shares his gratitude for all.

A man asks a question about how the separate self comes to be, why is it so persistent and is suffering inherent in creation. Can it not be overcome by insight? Is there a biological imperative to the separate self? Rupert responds that there is a distinction between the finite mind and the ego that is important to understand. Infinite consciousness contracts to become finite, such as Mary dreaming that she is Jane. There is no ignorance in Mary localising herself as Janes' mind – it is the mechanism through which the infinite perceives the finite. The ego is the belief that we are limited to that finite perspective – that is who we are. Suffering is not inherent in creation, but a belief in the finite mind as a separate self is. The infinite leaves a trace in each of us as the knowledge 'I am' which is the doorway to infinite conscientiousness. Suffering is not essential, and there is a way out, as evidenced by the longing for happiness in each of us, calling us to return.

Someone asks Rupert whose artwork he thinks communicate this understanding. Rupert replies that the builders of ancient churches do so, as well as numerous musicians, artists and athletes.

A woman asks if we are avoiding the intimacy of our true nature as evidenced by the exercise in eye-gazing that some attendees participated in. Rupert responds that the mind represents our true nature as a void, which is unbearable to the it. Most people's lives are spent in flight from the unbearable emptiness behind the separate self.

A question is asked about the waking, dream and deep sleep states and whether there is a difference between consciousness and awareness. Rupert replies that there is no difference between consciousness and awareness; they are synonymous. Rupert uses the illustration of a circle on the white paper divided into three colours – blue for waking, red for dreaming and white for deep sleep. The white only appears in reference to waking and dreaming states. Consciousness is something other than the three states, the fourth state is Turiya.

A man recites a poem he wrote inspired by the long silences in the retreat,and expresses his gratitude to Rupert and the crew that helped to produce the retreat. Rupert responds with gratitude.

Rupert shares a few more artists who he believes communicates this understanding, mostly poets. He mentions a website, The Awakened Eye, that has a list.

A man asks about meditation and the denial of perception. He kept his eyes open for some of the meditations and felt the presence of awareness in the room. Are the meditations a way of going beyond perception? Rupert responds that eyes-open and eyes-closed are both valid. Eyes-closed is a way of temporarily turning away from the content of experience to recognise the being behind it all. Eyes-open allows us to come back to the world with this recognition. The world is rejected in some paths; here we include it all. We turn away to recognise our true nature and turn back to see it in the world where all experience is pervaded with the same being.

Does suffering happen in the finite mind? Rupert responds that the finite mind itself is not the source of suffering. It is one thought that identifies with the content of finite mind that is. He uses the analogy of John Smith and King Lear. King Lear suffers, but who is he, and does he exist? There is no person King Lear – it is that illusion that suffers. Once that is realised, suffering ends. Suffering is not really an experience; it is the veiling of happiness.

A woman asks about the nature of suffering. Rupert responds that if we experienced one hundred percent suffering, we would be happy and not suffer because there would be nothing to compare it to. It is because we have the knowledge and memory of happiness that we suffer because we long for happiness.

Rupert ends the retreat with the story of his father's death because there were so many questions about parents and dying during the retreat. He relayed how his father's suffering fell away at the end of his life, and he said, 'All I feel is love; what did I do to deserve all this love?' Rupert expresses that this is how he feels at the end of the retreat.

Rupert is silent for most of the meditation period, and then shares his gratitude for all.

A man asks a question about how the separate self comes to be, why is it so persistent and is suffering inherent in creation. Can it not be overcome by insight? Is there a biological imperative to the separate self? Rupert responds that there is a distinction between the finite mind and the ego that is important to understand. Infinite consciousness contracts to become finite, such as Mary dreaming that she is Jane. There is no ignorance in Mary localising herself as Janes' mind – it is the mechanism through which the infinite perceives the finite. The ego is the belief that we are limited to that finite perspective – that is who we are. Suffering is not inherent in creation, but a belief in the finite mind as a separate self is. The infinite leaves a trace in each of us as the knowledge 'I am' which is the doorway to infinite conscientiousness. Suffering is not essential, and there is a way out, as evidenced by the longing for happiness in each of us, calling us to return.

Someone asks Rupert whose artwork he thinks communicate this understanding. Rupert replies that the builders of ancient churches do so, as well as numerous musicians, artists and athletes.

A woman asks if we are avoiding the intimacy of our true nature as evidenced by the exercise in eye-gazing that some attendees participated in. Rupert responds that the mind represents our true nature as a void, which is unbearable to the it. Most people's lives are spent in flight from the unbearable emptiness behind the separate self.

A question is asked about the waking, dream and deep sleep states and whether there is a difference between consciousness and awareness. Rupert replies that there is no difference between consciousness and awareness; they are synonymous. Rupert uses the illustration of a circle on the white paper divided into three colours – blue for waking, red for dreaming and white for deep sleep. The white only appears in reference to waking and dreaming states. Consciousness is something other than the three states, the fourth state is Turiya.

A man recites a poem he wrote inspired by the long silences in the retreat,and expresses his gratitude to Rupert and the crew that helped to produce the retreat. Rupert responds with gratitude.

Rupert shares a few more artists who he believes communicates this understanding, mostly poets. He mentions a website, The Awakened Eye, that has a list.

A man asks about meditation and the denial of perception. He kept his eyes open for some of the meditations and felt the presence of awareness in the room. Are the meditations a way of going beyond perception? Rupert responds that eyes-open and eyes-closed are both valid. Eyes-closed is a way of temporarily turning away from the content of experience to recognise the being behind it all. Eyes-open allows us to come back to the world with this recognition. The world is rejected in some paths; here we include it all. We turn away to recognise our true nature and turn back to see it in the world where all experience is pervaded with the same being.

Does suffering happen in the finite mind? Rupert responds that the finite mind itself is not the source of suffering. It is one thought that identifies with the content of finite mind that is. He uses the analogy of John Smith and King Lear. King Lear suffers, but who is he, and does he exist? There is no person King Lear – it is that illusion that suffers. Once that is realised, suffering ends. Suffering is not really an experience; it is the veiling of happiness.

A woman asks about the nature of suffering. Rupert responds that if we experienced one hundred percent suffering, we would be happy and not suffer because there would be nothing to compare it to. It is because we have the knowledge and memory of happiness that we suffer because we long for happiness.

Rupert ends the retreat with the story of his father's death because there were so many questions about parents and dying during the retreat. He relayed how his father's suffering fell away at the end of his life, and he said, 'All I feel is love; what did I do to deserve all this love?' Rupert expresses that this is how he feels at the end of the retreat.