We Go Back, Again and Again

Rupert comments on how much he has enjoyed hearing others expressing themself in other languages and apologises for quipping he only wanted to communicate in English earlier in the retreat.

A man asks how the Pathless Path relates to the Direct Path. Rupert suggests that the progressive path is the path that King Lear follows when he directs his attention to something other than himself, like a mantra. In the Direct Path, he directs his attention toward his self. This is self-enquiry. The Pathless Path is self-abidance, it is being John Smith. One is a culmination of the other. The Pathless Path is the royal path.

A woman asks about relationships as her partner is not on the path. Rupert suggests that we not wash a veneer of advaita over it. Because she has the deeper understanding, the burden is on her to understand his perspective; he cannot understand hers. She cannot change him, but neither does she need to be drawn into his perspective. If you cannot discuss non-duality with him, the best thing is to live it. Come from love.

A man mentions concerns about inappropriate behaviour on the part of gurus and teachers. How do we avoid falling into unconscious behaviour? Rupert suggests that often those gurus and teachers who behave inappropriately have had true recognition, but – and they are often men – aren't comfortable with working with their emotions and feelings. Actions come from feelings. There are places in all of us that are not in alignment with our true nature.

A man asks about what he can do, as a man, to not hurt others. Rupert suggests that his own actions are still capable of hurting people. We must be honest with ourselves about feelings we have and not wash a veneer of non-duality over them. Practise scrupulous honesty.

A man asks about how to preserve what he has found at the retreat. Rupert suggests that retreats are an intense immersion in this understanding. It is inevitable that the focus of our attention will be dissipated. Do what you can at home to remind you of your time here, charging back into the source of this community of love and understanding. And live this understanding in your life, which shows you where you aren't aligned.

A man shares his experience with foot pain and loneliness. He doesn't leave the house and watches negative television programs. Rupert suggests that he is being very careful what he puts into his body, so why not nourish your mind with healthy things. We become just what we think about. Everything we take in conditions our mind. Feed your mind with healthy, loving content.

A man references the spiritual practice of saying yes to everything, which he found almost impossible. Rupert says that he can forget about that practice.

A man asks about what attitude to take towards his body, which he says he hates. Rupert suggests that he think about how his mother would want him to treat his body and do as she would wish. Invoke your mother inside yourself and treat your body the way she would want you to.

A man asks why it is that the mind ceases suffering in deep sleep but may not entirely after death. Rupert suggests that deep sleep is the subsidence of mind. The sense of separation goes to sleep in deep sleep, but it’s not annihilated. It comes back the next morning. At death, the mind, which doesn’t die with the body, is still active. Therefore, suffering could still exist. Rupert quotes Blake, ‘The body is that part of the mind that is discernible by the five senses’. The body is the extrinsic appearance of the intrinsic experience, mind. The body is really the soul.

A woman asks if there will be duality as long as there is manifestation and, if so, what is the implication for humanity. Rupert says that manifestation always implies the illusion of duality. Rupert uses the dream analogy to explain the appearance of duality in the one mind. Illusion, maya, duality is not itself problematic. It is ignorance that is the problem – the ignoring of reality.

A woman asks, ‘Will ignorance continue?’ Rupert suggests that the ignoring of reality will stop as soon as we want it to.

A woman shares that self-enquiry helps, but it is very brief. Rupert suggests that is okay. In the beginning, it is brief. We just go back again and again. The old habit pulls us out and then we go back again. That returning weakens the habit over time. She says that she experiences the ‘I’ as emptiness. Rupert suggests that if it were just empty, she would not be aware of it. It is aware emptiness. It is empty of objective content, but it is awareness aware of itself.

A woman says that she feels more in touch with her being during conversations rather than in meditations. Rupert suggests that is because when there is an interesting activity, her mind focuses on it and her thoughts don't plague her. In meditation, there is more possibility for them to play havoc. Understand that thoughts have no power to take us from our being, unless we give them that power. Emphasise the ‘I am’ and neglect the thinking. The mind cannot stand emptiness; it cannot stand alone.

A woman asks about the dissolution of mind at death and if there is a difference between suicide and euthanasia. Rupert suggests there is no difference in the dissolution of the mind when the body dies. However, when the mind disintegrates, the quality of the mind will continue and share some of the characteristics that preceded death.

A man says that due to his trauma, he has learned to be okay no matter what, but he can’t connect with his body, and says he’s tired of being separate. Rupert suggests that what happens at retreat is not just the stirring up of residual tendencies, but it’s what we come into contact with, which is in yourself; it is not put in. We have to learn to find access to that place in ourself when we are not in these special circumstances.

Rupert comments on how much he has enjoyed hearing others expressing themself in other languages and apologises for quipping he only wanted to communicate in English earlier in the retreat.

A man asks how the Pathless Path relates to the Direct Path. Rupert suggests that the progressive path is the path that King Lear follows when he directs his attention to something other than himself, like a mantra. In the Direct Path, he directs his attention toward his self. This is self-enquiry. The Pathless Path is self-abidance, it is being John Smith. One is a culmination of the other. The Pathless Path is the royal path.

A woman asks about relationships as her partner is not on the path. Rupert suggests that we not wash a veneer of advaita over it. Because she has the deeper understanding, the burden is on her to understand his perspective; he cannot understand hers. She cannot change him, but neither does she need to be drawn into his perspective. If you cannot discuss non-duality with him, the best thing is to live it. Come from love.

A man mentions concerns about inappropriate behaviour on the part of gurus and teachers. How do we avoid falling into unconscious behaviour? Rupert suggests that often those gurus and teachers who behave inappropriately have had true recognition, but – and they are often men – aren't comfortable with working with their emotions and feelings. Actions come from feelings. There are places in all of us that are not in alignment with our true nature.

A man asks about what he can do, as a man, to not hurt others. Rupert suggests that his own actions are still capable of hurting people. We must be honest with ourselves about feelings we have and not wash a veneer of non-duality over them. Practise scrupulous honesty.

A man asks about how to preserve what he has found at the retreat. Rupert suggests that retreats are an intense immersion in this understanding. It is inevitable that the focus of our attention will be dissipated. Do what you can at home to remind you of your time here, charging back into the source of this community of love and understanding. And live this understanding in your life, which shows you where you aren't aligned.

A man shares his experience with foot pain and loneliness. He doesn't leave the house and watches negative television programs. Rupert suggests that he is being very careful what he puts into his body, so why not nourish your mind with healthy things. We become just what we think about. Everything we take in conditions our mind. Feed your mind with healthy, loving content.

A man references the spiritual practice of saying yes to everything, which he found almost impossible. Rupert says that he can forget about that practice.

A man asks about what attitude to take towards his body, which he says he hates. Rupert suggests that he think about how his mother would want him to treat his body and do as she would wish. Invoke your mother inside yourself and treat your body the way she would want you to.

A man asks why it is that the mind ceases suffering in deep sleep but may not entirely after death. Rupert suggests that deep sleep is the subsidence of mind. The sense of separation goes to sleep in deep sleep, but it’s not annihilated. It comes back the next morning. At death, the mind, which doesn’t die with the body, is still active. Therefore, suffering could still exist. Rupert quotes Blake, ‘The body is that part of the mind that is discernible by the five senses’. The body is the extrinsic appearance of the intrinsic experience, mind. The body is really the soul.

A woman asks if there will be duality as long as there is manifestation and, if so, what is the implication for humanity. Rupert says that manifestation always implies the illusion of duality. Rupert uses the dream analogy to explain the appearance of duality in the one mind. Illusion, maya, duality is not itself problematic. It is ignorance that is the problem – the ignoring of reality.

A woman asks, ‘Will ignorance continue?’ Rupert suggests that the ignoring of reality will stop as soon as we want it to.

A woman shares that self-enquiry helps, but it is very brief. Rupert suggests that is okay. In the beginning, it is brief. We just go back again and again. The old habit pulls us out and then we go back again. That returning weakens the habit over time. She says that she experiences the ‘I’ as emptiness. Rupert suggests that if it were just empty, she would not be aware of it. It is aware emptiness. It is empty of objective content, but it is awareness aware of itself.

A woman says that she feels more in touch with her being during conversations rather than in meditations. Rupert suggests that is because when there is an interesting activity, her mind focuses on it and her thoughts don't plague her. In meditation, there is more possibility for them to play havoc. Understand that thoughts have no power to take us from our being, unless we give them that power. Emphasise the ‘I am’ and neglect the thinking. The mind cannot stand emptiness; it cannot stand alone.

A woman asks about the dissolution of mind at death and if there is a difference between suicide and euthanasia. Rupert suggests there is no difference in the dissolution of the mind when the body dies. However, when the mind disintegrates, the quality of the mind will continue and share some of the characteristics that preceded death.

A man says that due to his trauma, he has learned to be okay no matter what, but he can’t connect with his body, and says he’s tired of being separate. Rupert suggests that what happens at retreat is not just the stirring up of residual tendencies, but it’s what we come into contact with, which is in yourself; it is not put in. We have to learn to find access to that place in ourself when we are not in these special circumstances.