Don't Act Against Hatred, Act For Love

A man describes a very dark time in his life. He's had glimpses of his true nature but still gets lost in the separate self. He asks, after all his effort, what is there to do? Rupert says there may be dark moments but there are still these lucid moments of understanding, which means you are able to stand back from the darkness. Pretend you are your own best friend by deflecting your attention away, and stand back and observe whenever you can. That's the way to go. The other way is complete surrender. Find friends who share your understanding.

A woman describes an experience whereby she 'slipped into eternity' when another person looked into her eyes, and thus shared being is clear to her. Was she seeing oneness in the other person? Rupert responds, 'Something about your encounter took your attention backwards towards yourself, and you touched your true nature of eternity. You projected eternity onto the other, and you met there.'

A woman says she sees that everything happens in her, but she cannot touch eternity. Rupert guides her in self-enquiry to explore and discover where the words 'I am' take her. He encourages her to see that she has just touched experience. Passing out of the mind, we pass out of time and we touch eternity.

A woman, who is new to non-duality, speaks of the distance in separation and how it feels when that distance falls away. She works with Jon Kabat-Zinn, teaching meditation. She asks for a recommendation as to how to teach what she has learned. Rupert asks if the format of her teaching permits her to evolve and change beyond mindfulness, which is the progressive path. Now that her understanding has deepened, she is moving more towards the Direct Path, which will eventually lead to the Pathless Path, or simply being.

A man says he has been on the progressive path for years. He came across Rupert's videos, and he's finding it harder to play his role since learning about the teachings. He asks about consciousness localising itself in order to experience the finite. He wonders if that is a metaphor. How can we know? It seems rather anthropomorphic. Rupert responds that it's not possible, ultimately, for the finite to know the infinite. He uses the metaphor of viewing a glass from multiple perspectives. It is anthropomorphic from the point of view of the individual. Consciousness isn't doing anything, it never changes. Beyond that, we cannot say anything.

How do we accept what is, with all these killings and wars that are going on? How can we integrate these not-peaceful feelings? Rupert says actions may not come from peace, but they come from love. It may not feel peaceful, but it's loving. Take whatever actions arise from that love. Don't act against hatred but act for love.

A woman, who has followed Ramana Maharshi for many years, appreciates the Pathless Path. She asks if the open space she experiences is ajatavada. Rupert explains that ajatavada is the way consciousness experiences itself. This is the reality of all this multiplicity and diversity. You cannot be something and know it at the same time. You can know it when you ask, 'Who am I really?' And you know yourself prior to experience as what seems to be an empty, aware, infinite space, much like deep sleep.

A man describes difficult circumstances in Iran, and how he's trying hard to get out of his mind and out of anger and a tendency to nag, but he finds it difficult. Rupert suggests that every time he has the impulse to nag or get angry, ask instead if there is anyting he can do for his wife and family today. He adds that he does the same in his own home.

A woman says she gets so angry that she hates people and can't communicate, and it makes her tired. Rupert suggests that when she feels angry, pause before expressing it and try to see through others' behaviour to the being that they are prior to their actions that upset her. Understand and feel that they are the same being as you. Then go back and respond to the thoughts and behaviours. You may have to say no or put up a boundary, but your response should be informed by the understanding that you and they are one. There may still be anger.

A man describes a very dark time in his life. He's had glimpses of his true nature but still gets lost in the separate self. He asks, after all his effort, what is there to do? Rupert says there may be dark moments but there are still these lucid moments of understanding, which means you are able to stand back from the darkness. Pretend you are your own best friend by deflecting your attention away, and stand back and observe whenever you can. That's the way to go. The other way is complete surrender. Find friends who share your understanding.

A woman describes an experience whereby she 'slipped into eternity' when another person looked into her eyes, and thus shared being is clear to her. Was she seeing oneness in the other person? Rupert responds, 'Something about your encounter took your attention backwards towards yourself, and you touched your true nature of eternity. You projected eternity onto the other, and you met there.'

A woman says she sees that everything happens in her, but she cannot touch eternity. Rupert guides her in self-enquiry to explore and discover where the words 'I am' take her. He encourages her to see that she has just touched experience. Passing out of the mind, we pass out of time and we touch eternity.

A woman, who is new to non-duality, speaks of the distance in separation and how it feels when that distance falls away. She works with Jon Kabat-Zinn, teaching meditation. She asks for a recommendation as to how to teach what she has learned. Rupert asks if the format of her teaching permits her to evolve and change beyond mindfulness, which is the progressive path. Now that her understanding has deepened, she is moving more towards the Direct Path, which will eventually lead to the Pathless Path, or simply being.

A man says he has been on the progressive path for years. He came across Rupert's videos, and he's finding it harder to play his role since learning about the teachings. He asks about consciousness localising itself in order to experience the finite. He wonders if that is a metaphor. How can we know? It seems rather anthropomorphic. Rupert responds that it's not possible, ultimately, for the finite to know the infinite. He uses the metaphor of viewing a glass from multiple perspectives. It is anthropomorphic from the point of view of the individual. Consciousness isn't doing anything, it never changes. Beyond that, we cannot say anything.

How do we accept what is, with all these killings and wars that are going on? How can we integrate these not-peaceful feelings? Rupert says actions may not come from peace, but they come from love. It may not feel peaceful, but it's loving. Take whatever actions arise from that love. Don't act against hatred but act for love.

A woman, who has followed Ramana Maharshi for many years, appreciates the Pathless Path. She asks if the open space she experiences is ajatavada. Rupert explains that ajatavada is the way consciousness experiences itself. This is the reality of all this multiplicity and diversity. You cannot be something and know it at the same time. You can know it when you ask, 'Who am I really?' And you know yourself prior to experience as what seems to be an empty, aware, infinite space, much like deep sleep.

A man describes difficult circumstances in Iran, and how he's trying hard to get out of his mind and out of anger and a tendency to nag, but he finds it difficult. Rupert suggests that every time he has the impulse to nag or get angry, ask instead if there is anyting he can do for his wife and family today. He adds that he does the same in his own home.

A woman says she gets so angry that she hates people and can't communicate, and it makes her tired. Rupert suggests that when she feels angry, pause before expressing it and try to see through others' behaviour to the being that they are prior to their actions that upset her. Understand and feel that they are the same being as you. Then go back and respond to the thoughts and behaviours. You may have to say no or put up a boundary, but your response should be informed by the understanding that you and they are one. There may still be anger.