Make Your Home in Peace

In this meditation we ask, 'What is it that knows or is aware of my experience?' We redirect attention from thoughts, feelings and perceptions back to the source of attention: the fact of being, or being aware. The practice involves letting go of the need to manipulate or change the content of experience and instead returning to our self. By consistently returning to this state of self-awareness, the power that external experiences have to distract diminishes. The goal is to establish ourself in the peace of one's true nature, experiencing fewer distractions and fleeting moments of lost self-identity. We are free to make our home in experience, or in peace.

A man asks why we should engage with the outside world if peace and happiness reside inside. Rupert suggests that in our society, having a job is how we support ourself and others. Another reason is to find the means whereby we might express the joy we have found inside in the world. An intimate relationship is one way we might express love.

A man asks, ‘What is the point of living?’ Rupert suggests there are two reasons for living: one, is to recognise our true nature, and two, to express the qualities that are inherent in our true nature.

A woman speaks to the idea that Rupert and Bernardo Kastrup are speculating when they talk about reincarnation using the analogy of whirlpools. Rupert responds that he doesn't believe in reincarnation, nor does he believe in incarnation, but he speaks of it because some ask him about it.

A woman asks about depression and how it relates to consciousness as joy. Rupert responds that depression is like a dark cloud that obscures the sun. The peace of our nature is not ultimately obscured by it. The cloud may move slowly, but our true nature is always present behind it.

A man asks about taking his attention away from objects. Rupert suggests, as Jean Klein said, that we ‘wait without waiting’. If we are waiting, then we are always waiting for the wrong thing. We are expecting something marvellous to happen. Surrender that impulse to the space of awareness.

A man suggests that he gets ‘stuck’ on visual perceptions and asks about what the visual equivalent of silence is to sound. Rupert suggests there are two types of silence: the silence which is the absence of sound and the silence of our true nature. Visually, the equivalent of the first kind of silence would be empty space, and the equivalent of the silence of true nature is the empty space of awareness.

A man, who mentions Rupert's relationship with Shankaracharya, asks about the student-teacher relationship in general. Rupert responds that he didn't know Shankaracharya well due to the age difference. He reiterates that he prefers to think of himself as a friend rather than a teacher.

A man asks about how mantra meditation works. Rupert responds that it is effective in that it helps us pay attention to one sound rather than to our thoughts.

A woman, who expresses her gratitude, reads one of her poems. She then asks how to complete the journey. Rupert suggests that she should want to feel that the only being in her is God’s being. She is not limited to the space of herself. Her being is God’s being – there is no personal being. See everything as an appearance of that one being.

A woman asks about how to handle the fear of losing the integrity of the body – the survival instinct. Rupert suggests that if it relates to a real situation, we must take care of ourself, but if it is our imagination, it comes as a part of the package of the body. It is a natural part of the body. We just love it like we would love a child.

A man asks about why the separate self or ego even exists. Does the ego have a role to play? Rupert responds that a new-born identifies more with its mother's body than its own, so it has to separate and individuate and identify with its own body. This is a necessary step, but can be eventually outgrown.

A man asks about how to talk about the teaching with his children. Rupert first suggests that ambition in a young adult is not necessarily egoic, but just a necessary stage of development. He also suggests that it is difficult to say as children are all so different. Regardless, meet them where they are and discuss with them from there. Bring the understanding to bear on the conversation.

A man asks about his experience of awareness disappearing in deep sleep. Rupert suggests that he ask himself, ‘Have I ever had the experience of the disappearance of awareness?’ Does the experience of being aware ever leave you? When you wake up in the morning, do you experience the appearance of awareness or the appearance of the world? Awareness is alway present.

A woman asks about methods that would help when anxiety, fear and physical pain are being experienced continuously. Rupert responds that suffering is calling her back to herself. The most direct path is recommended to take you back most efficiently. If the pain or anxiety is too intense, an intermediary step might be necessary, such as a gentle yoga practice.

A woman asks about if the world only exists when she sees it. Rupert responds that the world does not exist, but it is.

A woman relays her experience as a child of realising that she was God, but struggles now with self-enquiry. Rupert suggests that they practise self-enquiry now. She says that she would describe her self as space, peace and happiness. Rupert suggests that she can go there anytime she likes.

A woman struggles with the idea that love creates localised minds; it’s not a very loving journey back for most people. Rupert suggests that it is the price that consciousness pays for localisation. Manifestation is a sacrifice that consciousness makes.

In this meditation we ask, 'What is it that knows or is aware of my experience?' We redirect attention from thoughts, feelings and perceptions back to the source of attention: the fact of being, or being aware. The practice involves letting go of the need to manipulate or change the content of experience and instead returning to our self. By consistently returning to this state of self-awareness, the power that external experiences have to distract diminishes. The goal is to establish ourself in the peace of one's true nature, experiencing fewer distractions and fleeting moments of lost self-identity. We are free to make our home in experience, or in peace.

A man asks why we should engage with the outside world if peace and happiness reside inside. Rupert suggests that in our society, having a job is how we support ourself and others. Another reason is to find the means whereby we might express the joy we have found inside in the world. An intimate relationship is one way we might express love.

A man asks, ‘What is the point of living?’ Rupert suggests there are two reasons for living: one, is to recognise our true nature, and two, to express the qualities that are inherent in our true nature.

A woman speaks to the idea that Rupert and Bernardo Kastrup are speculating when they talk about reincarnation using the analogy of whirlpools. Rupert responds that he doesn't believe in reincarnation, nor does he believe in incarnation, but he speaks of it because some ask him about it.

A woman asks about depression and how it relates to consciousness as joy. Rupert responds that depression is like a dark cloud that obscures the sun. The peace of our nature is not ultimately obscured by it. The cloud may move slowly, but our true nature is always present behind it.

A man asks about taking his attention away from objects. Rupert suggests, as Jean Klein said, that we ‘wait without waiting’. If we are waiting, then we are always waiting for the wrong thing. We are expecting something marvellous to happen. Surrender that impulse to the space of awareness.

A man suggests that he gets ‘stuck’ on visual perceptions and asks about what the visual equivalent of silence is to sound. Rupert suggests there are two types of silence: the silence which is the absence of sound and the silence of our true nature. Visually, the equivalent of the first kind of silence would be empty space, and the equivalent of the silence of true nature is the empty space of awareness.

A man, who mentions Rupert's relationship with Shankaracharya, asks about the student-teacher relationship in general. Rupert responds that he didn't know Shankaracharya well due to the age difference. He reiterates that he prefers to think of himself as a friend rather than a teacher.

A man asks about how mantra meditation works. Rupert responds that it is effective in that it helps us pay attention to one sound rather than to our thoughts.

A woman, who expresses her gratitude, reads one of her poems. She then asks how to complete the journey. Rupert suggests that she should want to feel that the only being in her is God’s being. She is not limited to the space of herself. Her being is God’s being – there is no personal being. See everything as an appearance of that one being.

A woman asks about how to handle the fear of losing the integrity of the body – the survival instinct. Rupert suggests that if it relates to a real situation, we must take care of ourself, but if it is our imagination, it comes as a part of the package of the body. It is a natural part of the body. We just love it like we would love a child.

A man asks about why the separate self or ego even exists. Does the ego have a role to play? Rupert responds that a new-born identifies more with its mother's body than its own, so it has to separate and individuate and identify with its own body. This is a necessary step, but can be eventually outgrown.

A man asks about how to talk about the teaching with his children. Rupert first suggests that ambition in a young adult is not necessarily egoic, but just a necessary stage of development. He also suggests that it is difficult to say as children are all so different. Regardless, meet them where they are and discuss with them from there. Bring the understanding to bear on the conversation.

A man asks about his experience of awareness disappearing in deep sleep. Rupert suggests that he ask himself, ‘Have I ever had the experience of the disappearance of awareness?’ Does the experience of being aware ever leave you? When you wake up in the morning, do you experience the appearance of awareness or the appearance of the world? Awareness is alway present.

A woman asks about methods that would help when anxiety, fear and physical pain are being experienced continuously. Rupert responds that suffering is calling her back to herself. The most direct path is recommended to take you back most efficiently. If the pain or anxiety is too intense, an intermediary step might be necessary, such as a gentle yoga practice.

A woman asks about if the world only exists when she sees it. Rupert responds that the world does not exist, but it is.

A woman relays her experience as a child of realising that she was God, but struggles now with self-enquiry. Rupert suggests that they practise self-enquiry now. She says that she would describe her self as space, peace and happiness. Rupert suggests that she can go there anytime she likes.

A woman struggles with the idea that love creates localised minds; it’s not a very loving journey back for most people. Rupert suggests that it is the price that consciousness pays for localisation. Manifestation is a sacrifice that consciousness makes.