God Is Being Is Love

A man, who has been following a teaching that focuses on the illusion of free will, asks if, as ‘the screen’ (in Rupert’s analogy likening the screen on which a movie appears to awareness, while the movie is ever-changing experience), he is able to choose between separation and unity. Rupert suggests living as though one has free will, making the fundamental choice between living in separation or unity. He advises using this principle as a reference point for all decisions, from mundane choices to significant life paths, referring back to one’s operating system of unity or separation.

A man asks, if consciousness is everywhere, why is there so much suffering in places like Gaza? Rupert explains that for consciousness to know objective experience, it must localise itself as a finite mind, appearing separate. This creates a sense of lack and vulnerability, leading to seeking, resistance and conflict. Until the finite mind realises it shares its being with everyone, there will be conflict and wars.

A woman asks, if the past does not exist, are her experiences of marriage and childbirth real? Rupert replies that non-duality does not mean she never gave birth or got married, but that things are not as they seem. There is something real about events in time and objects in space, but they do not appear as they truly are – the mind provides a limited and distorted view of reality.

A woman, recalling the story of the ‘Little Soul’ from Conversations with God, by Neale Donald Walsch, reflects on how negativity in others might be a call to help them remember their true nature. Rupert suggests that when someone expresses negativity, we can inwardly recognise their being as our own and silently love them. Though they may not feel it immediately, this silent love might later filter through their negativity and touch their heart.

A woman shares that she has been feeling highly stressed and is unable to relax, even during meditation. Rupert suggests using an intermediary step like playing the piano, choosing a piece slightly above her ability level, such as a Bach prelude or a Beethoven sonata. This focused practice would engage her attention, leaving no room for anxious thoughts, and help her relax before returning to the felt sense of being.

A man expresses his gratitude for Rupert’s teachings, which he has been following through YouTube for several years. He asks whether there are any opportunities for those in financial difficulty to attend events in person. Rupert advises him to check the website, where details about scholarships are available and suggests he reach out to the organiser directly for more assistance.

A man speaks of a deep sense of lack, personified as ‘Roger the lodger’, a critical voice telling him he wasn’t good enough. He shares how he sought external happiness but found none. Rupert explains that Roger, the voice of seeking and resisting, made the world seem unfriendly. Now, as Roger quiets, he is realising the world is, and always was, friendly. It’s not that something magical has happened; his resistance has simply subsided.

A man shares that although he feels a clear sense of pure being, his experience often shifts to contraction and bodily pain. He reflects on how a newborn infant experiences contraction without resistance. Rupert explains that the infant’s primary experience is open, uncontracted being, and that while the man’s contraction may feel familiar, it is not his natural condition; rather, it is something learned and practised. He suggests not trying to ‘un-contract’, as that would add another layer of tension, but to surrender the contraction to the space of awareness where it will gradually soften.

A man asks if the concepts of heaven and hell in different religions are merely stories to orient people towards consciousness or if they represent different realms. Rupert replies that heaven and hell are image-oriented representations, originating in times when teachings relied on stories instead of reason. He suggests that heaven represents identifying with awareness, and hell represents being identified with the mind.

A woman asks Rupert if there could be a community where people share stories of awakening experiences. Rupert acknowledges the idea and suggests that she could start such a community herself.

A woman wonders to what extent one’s self-image, such as thoughts of being unlovable, influences how others perceive them. Rupert replies that if one feels unlovable, this belief is subliminally projected, causing them to notice only experiences that confirm it. He explains that people unconsciously pick up on these messages, which can create a sense of distance. Conversely, when one feels open and warm, they project that, and others sense the friendliness, as is often felt in the retreat environment.

A woman asks Rupert how a sense of a separate self arises when she feels threatened, either by a message or by her inner critic. Rupert explains that the self on whose behalf those thoughts and feelings arise is fictitious. And he demonstrates this by pretending to insult her and inviting her to search for the hurt self, showing that the self who claims to be hurt cannot actually be found.

A woman asks if simply being, when not shared, is still love. Rupert explains that being is always just being, like space is always the same space whether in a room or a kitchen. He adds that being is ever without division, and that this absence of separation is love, concluding that ‘God’, ‘being’ and ‘love’ are three different words for the same reality.

A man, who has been following a teaching that focuses on the illusion of free will, asks if, as ‘the screen’ (in Rupert’s analogy likening the screen on which a movie appears to awareness, while the movie is ever-changing experience), he is able to choose between separation and unity. Rupert suggests living as though one has free will, making the fundamental choice between living in separation or unity. He advises using this principle as a reference point for all decisions, from mundane choices to significant life paths, referring back to one’s operating system of unity or separation.

A man asks, if consciousness is everywhere, why is there so much suffering in places like Gaza? Rupert explains that for consciousness to know objective experience, it must localise itself as a finite mind, appearing separate. This creates a sense of lack and vulnerability, leading to seeking, resistance and conflict. Until the finite mind realises it shares its being with everyone, there will be conflict and wars.

A woman asks, if the past does not exist, are her experiences of marriage and childbirth real? Rupert replies that non-duality does not mean she never gave birth or got married, but that things are not as they seem. There is something real about events in time and objects in space, but they do not appear as they truly are – the mind provides a limited and distorted view of reality.

A woman, recalling the story of the ‘Little Soul’ from Conversations with God, by Neale Donald Walsch, reflects on how negativity in others might be a call to help them remember their true nature. Rupert suggests that when someone expresses negativity, we can inwardly recognise their being as our own and silently love them. Though they may not feel it immediately, this silent love might later filter through their negativity and touch their heart.

A woman shares that she has been feeling highly stressed and is unable to relax, even during meditation. Rupert suggests using an intermediary step like playing the piano, choosing a piece slightly above her ability level, such as a Bach prelude or a Beethoven sonata. This focused practice would engage her attention, leaving no room for anxious thoughts, and help her relax before returning to the felt sense of being.

A man expresses his gratitude for Rupert’s teachings, which he has been following through YouTube for several years. He asks whether there are any opportunities for those in financial difficulty to attend events in person. Rupert advises him to check the website, where details about scholarships are available and suggests he reach out to the organiser directly for more assistance.

A man speaks of a deep sense of lack, personified as ‘Roger the lodger’, a critical voice telling him he wasn’t good enough. He shares how he sought external happiness but found none. Rupert explains that Roger, the voice of seeking and resisting, made the world seem unfriendly. Now, as Roger quiets, he is realising the world is, and always was, friendly. It’s not that something magical has happened; his resistance has simply subsided.

A man shares that although he feels a clear sense of pure being, his experience often shifts to contraction and bodily pain. He reflects on how a newborn infant experiences contraction without resistance. Rupert explains that the infant’s primary experience is open, uncontracted being, and that while the man’s contraction may feel familiar, it is not his natural condition; rather, it is something learned and practised. He suggests not trying to ‘un-contract’, as that would add another layer of tension, but to surrender the contraction to the space of awareness where it will gradually soften.

A man asks if the concepts of heaven and hell in different religions are merely stories to orient people towards consciousness or if they represent different realms. Rupert replies that heaven and hell are image-oriented representations, originating in times when teachings relied on stories instead of reason. He suggests that heaven represents identifying with awareness, and hell represents being identified with the mind.

A woman asks Rupert if there could be a community where people share stories of awakening experiences. Rupert acknowledges the idea and suggests that she could start such a community herself.

A woman wonders to what extent one’s self-image, such as thoughts of being unlovable, influences how others perceive them. Rupert replies that if one feels unlovable, this belief is subliminally projected, causing them to notice only experiences that confirm it. He explains that people unconsciously pick up on these messages, which can create a sense of distance. Conversely, when one feels open and warm, they project that, and others sense the friendliness, as is often felt in the retreat environment.

A woman asks Rupert how a sense of a separate self arises when she feels threatened, either by a message or by her inner critic. Rupert explains that the self on whose behalf those thoughts and feelings arise is fictitious. And he demonstrates this by pretending to insult her and inviting her to search for the hurt self, showing that the self who claims to be hurt cannot actually be found.

A woman asks if simply being, when not shared, is still love. Rupert explains that being is always just being, like space is always the same space whether in a room or a kitchen. He adds that being is ever without division, and that this absence of separation is love, concluding that ‘God’, ‘being’ and ‘love’ are three different words for the same reality.