Direct Path and Silent Retreats from the media The Shared Reality of Ourself and the World

We experience the shared reality of our self when we experience beauty. We may not know what we are or what the world is, but we know that I am and that the world is. The ‘I am’ shining in our self is the same being that shines in the world. The subject that is us, and the multiplicity and diversity of objects of the world, have no reality of their own but are a series of relationships that make the world appear as it does. This being is never divided by appearances, never ceases to be itself or become anything other than itself. When we love, we recognise our shared being. Our sense of longing is projected onto a person, or activity without realizing that this longing is free of limitations. Drawn inwards towards this longing, we pass out of time into eternity. This gravitational pull is called grace.

What part does perception play in experience? Rupert responds that perception creates the appearance of the multiplicity and diversity of objects, as illusion or Maya.

Rupert suggests praying and asking for a teacher to appear in a way that is uniquely configured to one's mind and heart, in response to a question about whether it useful to find a non-dual teacher with whom we can interact online.

Rupert references the dreamer and the dream character to clarify the analogy of Mary and Jane and elaborates on the differences and the overlapping of experience.

Is there shared pain between the healer and the healed? Rupert suggests that the healing profession works because of the porous or permeable boundary that seems to create the appearance of separation, and that the sharing of pain can then necessarily be the price paid in being a healer. Healers, however, are better able to deal with the pain.

Rupert suggest we give attention both outward, to experience as well inward, to the source, in response to a question about how much attention should be directed toward the content of experience.

All moments are the same moment refracted through a finite mind, is the response Rupert offers a man who describes having the experience of seeing that every moment is the same moment.

‘Are you present now?’, asks Rupert, in response to a man who has became obsessed with understanding his realisations. Rupert responds that the assumption is that there is something to gain in the future, but it is already present.

What is the definition of the path of love? Rupert responds that love is the collapse of the subject–object relationship, rather than a relationship between two people.

How to understand the universal nature of awareness, or our shared being, is the question asked by a man who's studied Theravada Buddhism for decades. Rupert suggests being open to the possibility that this awareness is shared, is the same in all, to the understanding that 'I know that I am' is an awareness of that shared being, and to the benefits of responding as if this were true in experience.

A question is asked about self-enquiry. Rupert encourages the practice of self-enquiry until it turns, spontaneously, into self-abiding.

We experience the shared reality of our self when we experience beauty. We may not know what we are or what the world is, but we know that I am and that the world is. The ‘I am’ shining in our self is the same being that shines in the world. The subject that is us, and the multiplicity and diversity of objects of the world, have no reality of their own but are a series of relationships that make the world appear as it does. This being is never divided by appearances, never ceases to be itself or become anything other than itself. When we love, we recognise our shared being. Our sense of longing is projected onto a person, or activity without realizing that this longing is free of limitations. Drawn inwards towards this longing, we pass out of time into eternity. This gravitational pull is called grace.

What part does perception play in experience? Rupert responds that perception creates the appearance of the multiplicity and diversity of objects, as illusion or Maya.

Rupert suggests praying and asking for a teacher to appear in a way that is uniquely configured to one's mind and heart, in response to a question about whether it useful to find a non-dual teacher with whom we can interact online.

Rupert references the dreamer and the dream character to clarify the analogy of Mary and Jane and elaborates on the differences and the overlapping of experience.

Is there shared pain between the healer and the healed? Rupert suggests that the healing profession works because of the porous or permeable boundary that seems to create the appearance of separation, and that the sharing of pain can then necessarily be the price paid in being a healer. Healers, however, are better able to deal with the pain.

Rupert suggest we give attention both outward, to experience as well inward, to the source, in response to a question about how much attention should be directed toward the content of experience.

All moments are the same moment refracted through a finite mind, is the response Rupert offers a man who describes having the experience of seeing that every moment is the same moment.

‘Are you present now?’, asks Rupert, in response to a man who has became obsessed with understanding his realisations. Rupert responds that the assumption is that there is something to gain in the future, but it is already present.

What is the definition of the path of love? Rupert responds that love is the collapse of the subject–object relationship, rather than a relationship between two people.

How to understand the universal nature of awareness, or our shared being, is the question asked by a man who's studied Theravada Buddhism for decades. Rupert suggests being open to the possibility that this awareness is shared, is the same in all, to the understanding that 'I know that I am' is an awareness of that shared being, and to the benefits of responding as if this were true in experience.

A question is asked about self-enquiry. Rupert encourages the practice of self-enquiry until it turns, spontaneously, into self-abiding.