Energy and the Tantric Approach from the media Mesmerised By the World
A woman asks about the relationship between this understanding and the flow of energy in the body. Rupert explains that the relationship is between the energy and our essential nature, that is, the space in which the energy arises and to which it is surrendered.
- Duration: 3 minutes and 42 seconds
- Recorded on: May 30, 2021
- Event: Meditation Weekend 'Retreat at Home' – The Essence of Tantra
A man asks for the non-dual perspective on vegetarianism and veganism. Rupert responds that he hesitates to prescribe a way of being, and prefers the wisdom of St. Augustine: ‘Love, and do what you will’.
A woman asks about the relationship between this understanding and the flow of energy in the body. Rupert explains that the relationship is between the energy and our essential nature, that is, the space in which the energy arises and to which it is surrendered.
A man asks about the relationship between consciousness and the ego. Rupert uses the analogy of the actor John Smith playing the part of King Lear to illustrate how consciousness assumes the form of the ego.
A child psychologist says that in her line of work, experience feels very real and she appreciates that Rupert does not dismiss experience. She asks if experience is or isn’t happening, using the metaphor of a tree falling in the forest when no one is there to hear it. Rupert suggests that there is more to the tree than is perceived by the finite mind.
A woman who is a student of A Course in Miracles asks about the idea that we cannot be hurt, or cannot hurt another, in the context of her work with abused and traumatised children. Rupert responds that it would not be appropriate to tell children that they are not really hurt, but that she can bring to the situation the peace of her own understanding.
A man asks how one is supposed to get through moments of resistance that come up during meditation. Rupert suggests that resistance arises simply to be seen clearly, without an agenda to get rid of it.
A questioner asks whether there comes a point at which nothing else needs to be seen or released. Rupert replies that if one is no longer dissatisfied or disturbed, nothing more is needed.
A woman asks about reality and dreams, comparing the world to God’s dream. Rupert speaks of the difference between the character’s dream and God’s dream, and between infinite consciousness and finite mind.
A woman says she understands the teaching but does not know peace, and asks how to find true peace. Rupert guides her in self-enquiry, investigating the continuous nature of consciousness as it is perceived at different times in her life.
A man describes his experience as going back and forth between being mesmerised by the world and knowing himself as awareness. He asks if there is an analogy like that of John Smith and King Lear that can shock him out of being pulled in by experience again and again. Rupert suggests that he recognise his true nature, whether through the inward- or the outward-facing path, to see through the appearances of the world.
A woman says that an awakening experience she had, which lasted for months and was characterised by joy, now just feels neutral. She asks what happened to the joy. Rupert uses an analogy he heard from Francis Lucille of dropping the weight of a heavy rucksack at the end of a journey. At first the relief feels wonderful, but after a while it just feels natural.
A man asks about the Tantric exercise, which he found difficult, of exchanging the image of the face of someone you love with that of someone you don’t like. Rupert elaborates on some of the more difficult Tantric practices that are meant to evoke strong reactions.
A man says he has difficulty feeling connected all the time when he is out in the world and face-to-face with social injustice and racism. Rupert talks about the need to understand that we share our being with all people, and suggests that racism is an example of what happens when shared being is not recognised.
A woman describes a moment in meditation, after all sense perception was removed, when she felt great peace and a powerful image arose. She asks if it is possible to be in awareness without perceiving mental images. Rupert responds that there is no need to get rid of anything, that the glimpse of peace is a good step, and that all experience is arising in and as awareness.
A man describes his history of panic attacks, which went away when he had a mystical experience. After years of deep peace, he is now back to panic and anxiety, and asks how this is possible. Rupert suggests that more helpful than finding a reason would be to start from where he is right now, turn towards the panic and anxiety, and welcome his uncomfortable feelings.
A woman asks why, if awareness is all there is, we are all so different, and if it’s not true that we are all unique. Rupert points out the differences between characters found in dreams as an analogy for our differences from each other.
A woman wants to know if God is perceived by the finite mind, and asks if God is a creation of awareness. Rupert speaks to the idea of the transcendence of God as a projected image of the separate self.
A man asks for the non-dual perspective on vegetarianism and veganism. Rupert responds that he hesitates to prescribe a way of being, and prefers the wisdom of St. Augustine: ‘Love, and do what you will’.
A woman asks about the relationship between this understanding and the flow of energy in the body. Rupert explains that the relationship is between the energy and our essential nature, that is, the space in which the energy arises and to which it is surrendered.
A man asks about the relationship between consciousness and the ego. Rupert uses the analogy of the actor John Smith playing the part of King Lear to illustrate how consciousness assumes the form of the ego.
A child psychologist says that in her line of work, experience feels very real and she appreciates that Rupert does not dismiss experience. She asks if experience is or isn’t happening, using the metaphor of a tree falling in the forest when no one is there to hear it. Rupert suggests that there is more to the tree than is perceived by the finite mind.
A woman who is a student of A Course in Miracles asks about the idea that we cannot be hurt, or cannot hurt another, in the context of her work with abused and traumatised children. Rupert responds that it would not be appropriate to tell children that they are not really hurt, but that she can bring to the situation the peace of her own understanding.
A man asks how one is supposed to get through moments of resistance that come up during meditation. Rupert suggests that resistance arises simply to be seen clearly, without an agenda to get rid of it.
A questioner asks whether there comes a point at which nothing else needs to be seen or released. Rupert replies that if one is no longer dissatisfied or disturbed, nothing more is needed.
A woman asks about reality and dreams, comparing the world to God’s dream. Rupert speaks of the difference between the character’s dream and God’s dream, and between infinite consciousness and finite mind.
A woman says she understands the teaching but does not know peace, and asks how to find true peace. Rupert guides her in self-enquiry, investigating the continuous nature of consciousness as it is perceived at different times in her life.
A man describes his experience as going back and forth between being mesmerised by the world and knowing himself as awareness. He asks if there is an analogy like that of John Smith and King Lear that can shock him out of being pulled in by experience again and again. Rupert suggests that he recognise his true nature, whether through the inward- or the outward-facing path, to see through the appearances of the world.
A woman says that an awakening experience she had, which lasted for months and was characterised by joy, now just feels neutral. She asks what happened to the joy. Rupert uses an analogy he heard from Francis Lucille of dropping the weight of a heavy rucksack at the end of a journey. At first the relief feels wonderful, but after a while it just feels natural.
A man asks about the Tantric exercise, which he found difficult, of exchanging the image of the face of someone you love with that of someone you don’t like. Rupert elaborates on some of the more difficult Tantric practices that are meant to evoke strong reactions.
A man says he has difficulty feeling connected all the time when he is out in the world and face-to-face with social injustice and racism. Rupert talks about the need to understand that we share our being with all people, and suggests that racism is an example of what happens when shared being is not recognised.
A woman describes a moment in meditation, after all sense perception was removed, when she felt great peace and a powerful image arose. She asks if it is possible to be in awareness without perceiving mental images. Rupert responds that there is no need to get rid of anything, that the glimpse of peace is a good step, and that all experience is arising in and as awareness.
A man describes his history of panic attacks, which went away when he had a mystical experience. After years of deep peace, he is now back to panic and anxiety, and asks how this is possible. Rupert suggests that more helpful than finding a reason would be to start from where he is right now, turn towards the panic and anxiety, and welcome his uncomfortable feelings.
A woman asks why, if awareness is all there is, we are all so different, and if it’s not true that we are all unique. Rupert points out the differences between characters found in dreams as an analogy for our differences from each other.
A woman wants to know if God is perceived by the finite mind, and asks if God is a creation of awareness. Rupert speaks to the idea of the transcendence of God as a projected image of the separate self.