The Evolution of the Insight

A question is asked about the place of violent behaviour, such as world wars and tyrants. Rupert responds that the right question is whether our behaviour is determined by love and understanding. This leaves us free of any preconceived idea of what it should look like so that we can respond from there regardless of the behaviour. We share our being with everyone and everything.

What is the difference between awareness and the soul, and how does impersonal being and uniqueness fit in? Rupert responds that the soul would be the individual, including the deeper layers of the mind that aren’t accessible during the waking state. There is one being shared by many souls. Rupert leads a young man in self-enquiry to explore the sense of impersonal.

A man asks about the ocean's activity in creating waves, which seems like soul's purpose as well. Is the soul impermanent like the waves and currents in the ocean? Rupert responds that we can say that they are impermanent, but at the deepest level there aren't independent things like waves and currents; there is only the ocean. There are no separate things, but when we speak of them we can say they are impermanent. The soul is a temporary localisation of the whole. Rupert elaborates on the whirlpool analogy he borrowed from Bernardo Kastrup.

A man says he had a hard time figuring out how to do meditation given that he was experiencing jetlag and asks for clarification on meditation as something we sit down and do in the morning. Rupert replies that eventually doing subsides in being, and there is the recognition that meditation is what we are, not what we do. The impulse to do is the core of the ego and can take a while to unwind. When it winds down completely, we are left in peace.

How to deal with resistance to meditation? Rupert responds that it's good to notice the resistance; it's there but we are not always aware of it, and just that noticing can be enough. Ask 'What is it that is aware of the resistance?' and let it take you away from the resistance towards that which is aware.

A person asks about reconciling or comparing the inward and the outward path and is there another path. Rupert responds that there are three paths; the third path after the inward-facing and the outward-facing path is the pathless path of the universal, or the one, and he feels that both the community and the teaching are evolving in that direction. He is less inclined to teach the inward and outward path.

A question is asked about the usefulness of the contemplation of death. Rupert agrees that the contemplation of death is a very powerful practice. What is going to happen at death? Everything we do and are is taken away from us – that is what meditation is, what the Sufis call ‘die before you die’, whereby we contemplate the only thing that remains after all that is gone.

A man says that it seems that the mind refuses to consider what happens at the death of the body, and he recalls an incident of terror when he encountered a copperhead snake. Rupert responds that the fear that arises from such an experience is proportionate to the situation, and not a reflection of one's understanding. Fear is natural in such a situation.

A man quotes a Buddhist passage about death and the end of the birth cycle, ending with 'I refuse to have another birth', and compares it to Bernardo Kastrup's whirlpool analogy. Rupert asks who has resistance to rebirth? And did the Buddha really say that?

A woman says she is highly resistant to the definition of soul as impersonal and feel as if it is a deep vibration from being that moves on behalf of the whole. Rupert responds that she is a localised vibration of the one, and the soul is the deepest layers of the finite mind.

When we peel back the layers of the separate self, we find happiness and peace, but how can we not find sadness and hate, too, as it is part of the ocean? Rupert responds that happiness and misery are not opposite and equal emotions. Happiness is like the blue sky, misery is the veiling of happiness or the clouds; happiness is not absent, and does not disappear. It is merely veiled by thoughts and feelings.

A woman says she has seen and felt her true nature and asks how to deal with the remaining physical traces felt in the body, as it seems to interfere with abiding as awareness. Rupert suggests that it is more important that in the midst of physical discomfort, even pain, to stay in your being. Don't confuse understanding with comfort. Remain in being in spite of discomfort and anxiety.

A woman says she struggles to stay in 'I am' while at work in her demanding, egoic job and asks for help. Rupert replies that her business would probably benefit enormously from a Chief Consciousness Officer. As for abidance, give yourself to whatever you're doing at work, don't divide your attention, but notice more and more often that there are more pauses during the day. You'd be surprised by how many there are and how long they last. Choose to pause from time to time.

A question is asked about the place of violent behaviour, such as world wars and tyrants. Rupert responds that the right question is whether our behaviour is determined by love and understanding. This leaves us free of any preconceived idea of what it should look like so that we can respond from there regardless of the behaviour. We share our being with everyone and everything.

What is the difference between awareness and the soul, and how does impersonal being and uniqueness fit in? Rupert responds that the soul would be the individual, including the deeper layers of the mind that aren’t accessible during the waking state. There is one being shared by many souls. Rupert leads a young man in self-enquiry to explore the sense of impersonal.

A man asks about the ocean's activity in creating waves, which seems like soul's purpose as well. Is the soul impermanent like the waves and currents in the ocean? Rupert responds that we can say that they are impermanent, but at the deepest level there aren't independent things like waves and currents; there is only the ocean. There are no separate things, but when we speak of them we can say they are impermanent. The soul is a temporary localisation of the whole. Rupert elaborates on the whirlpool analogy he borrowed from Bernardo Kastrup.

A man says he had a hard time figuring out how to do meditation given that he was experiencing jetlag and asks for clarification on meditation as something we sit down and do in the morning. Rupert replies that eventually doing subsides in being, and there is the recognition that meditation is what we are, not what we do. The impulse to do is the core of the ego and can take a while to unwind. When it winds down completely, we are left in peace.

How to deal with resistance to meditation? Rupert responds that it's good to notice the resistance; it's there but we are not always aware of it, and just that noticing can be enough. Ask 'What is it that is aware of the resistance?' and let it take you away from the resistance towards that which is aware.

A person asks about reconciling or comparing the inward and the outward path and is there another path. Rupert responds that there are three paths; the third path after the inward-facing and the outward-facing path is the pathless path of the universal, or the one, and he feels that both the community and the teaching are evolving in that direction. He is less inclined to teach the inward and outward path.

A question is asked about the usefulness of the contemplation of death. Rupert agrees that the contemplation of death is a very powerful practice. What is going to happen at death? Everything we do and are is taken away from us – that is what meditation is, what the Sufis call ‘die before you die’, whereby we contemplate the only thing that remains after all that is gone.

A man says that it seems that the mind refuses to consider what happens at the death of the body, and he recalls an incident of terror when he encountered a copperhead snake. Rupert responds that the fear that arises from such an experience is proportionate to the situation, and not a reflection of one's understanding. Fear is natural in such a situation.

A man quotes a Buddhist passage about death and the end of the birth cycle, ending with 'I refuse to have another birth', and compares it to Bernardo Kastrup's whirlpool analogy. Rupert asks who has resistance to rebirth? And did the Buddha really say that?

A woman says she is highly resistant to the definition of soul as impersonal and feel as if it is a deep vibration from being that moves on behalf of the whole. Rupert responds that she is a localised vibration of the one, and the soul is the deepest layers of the finite mind.

When we peel back the layers of the separate self, we find happiness and peace, but how can we not find sadness and hate, too, as it is part of the ocean? Rupert responds that happiness and misery are not opposite and equal emotions. Happiness is like the blue sky, misery is the veiling of happiness or the clouds; happiness is not absent, and does not disappear. It is merely veiled by thoughts and feelings.

A woman says she has seen and felt her true nature and asks how to deal with the remaining physical traces felt in the body, as it seems to interfere with abiding as awareness. Rupert suggests that it is more important that in the midst of physical discomfort, even pain, to stay in your being. Don't confuse understanding with comfort. Remain in being in spite of discomfort and anxiety.

A woman says she struggles to stay in 'I am' while at work in her demanding, egoic job and asks for help. Rupert replies that her business would probably benefit enormously from a Chief Consciousness Officer. As for abidance, give yourself to whatever you're doing at work, don't divide your attention, but notice more and more often that there are more pauses during the day. You'd be surprised by how many there are and how long they last. Choose to pause from time to time.