Peace in Our Hearts, Love in the World

‘I am’ underlies and pervades all experience but is not affected by it. We can never say we don’t experience the space in our room, but because it’s without discernible qualities, we overlook it in favour of the room’s objects. Our being, too – we always experience it. The thought ‘I am’ is a beacon in the mind that points back to our essential nature. Whatever takes place in experience, our being, the ‘I am’, is always in the same condition – at peace, fulfilled. Because there’s actually only one being, it is shared, and it is felt as the familiar experience we know as love, or beauty. Love is the natural condition of all relationship. Conflict is superimposed by the mind on our natural condition of love. Suffering inside is superimposed by the mind on our natural condition of peace. The purest forms in which being is experienced: peace in our hearts, love in the world.

A man presents his metaphor of memory as ‘the ashes of a sugar snake’. Rupert explains that memory, which is dependent on time, is not inherent in reality but an appearance shaped by thought and perception. Reality, seen through the lens of thought, appears to exist in time and space, but in truth, it is eternal and timeless.

A man asks if the dreamed universe is zero-dimensional or three-dimensional, noting similarities with the one described as both nothing and everything, without time or space, and eternally present. Rupert agrees with the similarities, adding that nothing is created and that the world is real only as infinite consciousness.

A woman speaks of her distress from a brutal relationship and betrayal. Rupert advises her to find solace amidst the trauma through contact with her being, which is always at peace – like the perfect mother with wide-open arms, unconditionally loving and peaceful.

A man asks for guidance regarding his inner critic. Rupert acknowledges his progress so far, noting the man’s ability to observe the critic. He explains that feeling humorous frustration instead of anger towards oneself indicates a deep desire to live this understanding fully. He assures the man that continued observation will weaken the critic’s influence and encourages him towards simple actions like taking deep breaths, yoga or jogging to help release inertia and reconnect with true nature.

A man asks whether the mind’s attempts to share understanding should be heeded. Rupert recounts his experience of not sharing his understanding for thirty-five years until an overflowing impulse arose. He affirms that both sharing and remaining silent are valid, describing the overflow of love and the natural, unforced sharing of truth. He advises that what matters is speaking from the nameless and faceless truth, assuring the man that staying true to this will keep him safe, as the true ‘I’ has no name or face.

A woman enquires about knowingly abiding in being. Rupert explains that consciousness is always aware of itself, comparing it to the sun that cannot illuminate without illuminating itself. He suggests that knowing ourselves as consciousness addresses being unaware of awareness.

A conversation touches on a story about Ramana Maharishi enduring surgery without anaesthesia. Rupert discusses whether complete non-identification with the body is the highest state, suggesting instead that unshakeable inner peace and unconditional outer love are true signs of deep understanding. Paraphrasing Jung, he describes Ramana as a ‘white spot on a white page’, and he explains that even great sages may choose anaesthesia without diminishing their realisation.

‘I am’ underlies and pervades all experience but is not affected by it. We can never say we don’t experience the space in our room, but because it’s without discernible qualities, we overlook it in favour of the room’s objects. Our being, too – we always experience it. The thought ‘I am’ is a beacon in the mind that points back to our essential nature. Whatever takes place in experience, our being, the ‘I am’, is always in the same condition – at peace, fulfilled. Because there’s actually only one being, it is shared, and it is felt as the familiar experience we know as love, or beauty. Love is the natural condition of all relationship. Conflict is superimposed by the mind on our natural condition of love. Suffering inside is superimposed by the mind on our natural condition of peace. The purest forms in which being is experienced: peace in our hearts, love in the world.

A man presents his metaphor of memory as ‘the ashes of a sugar snake’. Rupert explains that memory, which is dependent on time, is not inherent in reality but an appearance shaped by thought and perception. Reality, seen through the lens of thought, appears to exist in time and space, but in truth, it is eternal and timeless.

A man asks if the dreamed universe is zero-dimensional or three-dimensional, noting similarities with the one described as both nothing and everything, without time or space, and eternally present. Rupert agrees with the similarities, adding that nothing is created and that the world is real only as infinite consciousness.

A woman speaks of her distress from a brutal relationship and betrayal. Rupert advises her to find solace amidst the trauma through contact with her being, which is always at peace – like the perfect mother with wide-open arms, unconditionally loving and peaceful.

A man asks for guidance regarding his inner critic. Rupert acknowledges his progress so far, noting the man’s ability to observe the critic. He explains that feeling humorous frustration instead of anger towards oneself indicates a deep desire to live this understanding fully. He assures the man that continued observation will weaken the critic’s influence and encourages him towards simple actions like taking deep breaths, yoga or jogging to help release inertia and reconnect with true nature.

A man asks whether the mind’s attempts to share understanding should be heeded. Rupert recounts his experience of not sharing his understanding for thirty-five years until an overflowing impulse arose. He affirms that both sharing and remaining silent are valid, describing the overflow of love and the natural, unforced sharing of truth. He advises that what matters is speaking from the nameless and faceless truth, assuring the man that staying true to this will keep him safe, as the true ‘I’ has no name or face.

A woman enquires about knowingly abiding in being. Rupert explains that consciousness is always aware of itself, comparing it to the sun that cannot illuminate without illuminating itself. He suggests that knowing ourselves as consciousness addresses being unaware of awareness.

A conversation touches on a story about Ramana Maharishi enduring surgery without anaesthesia. Rupert discusses whether complete non-identification with the body is the highest state, suggesting instead that unshakeable inner peace and unconditional outer love are true signs of deep understanding. Paraphrasing Jung, he describes Ramana as a ‘white spot on a white page’, and he explains that even great sages may choose anaesthesia without diminishing their realisation.