Resting the Mind in the Heart of Being

Cessation of thought and perception isn’t required for meditation; it’s relaxing our attention from them. We normally focus on thinking, feeling and sensing, thus overlooking our being. Meditation reverses this – we cease our exclusive interest in experience content. We give attention to being all day as it roams the world of experience – thoughts, sensations, activities, relationships. In meditation or prayer, attention comes back to our self, to being aware, and rests there. This could be described as resting the mind in the heart. Here, ‘heart’ means our core self, resting the mind in the heart of being. True, ultimate meditation has no purpose – nothing to gain; it impacts our thoughts and perceptions as a side effect, not a goal. There’s no entity to benefit. Our being is already whole and at peace. The spiritual path isn’t a journey; meditation or prayer is just staying home, remaining in being as being.

A man asks about Krishnamurti’s view on the limitation of thought and the nature of presence. Rupert explains that thought is inherently limited, and true being is non-seeking. He advises to rest in the ‘I am’, beyond thought’s confines, and not to stop at ‘I don’t know’, but to go through to ‘I am’.

A woman asks about reconciling past experiences of synchronicity with her understanding that there is no separate self. Rupert explains that synchronicities happen all the time but may no longer align with personal desires. This shift invites deeper surrender and recognition of all experiences as gifts from God.

A man asks about the origins of existence, referencing Rupert’s guided meditation, 'The Memory of Paradise.' Rupert explains that the answer to such a question doesn’t appear at the level of the mind but is an understanding beyond it. Any direction the mind goes is towards something limited. True understanding brings the mind to a natural rest, leading to a profound, imperturbable peace beyond seeking or acquiring.

A woman asks if she is on the right path by remembering her true nature of peace and happiness during daily life. Rupert confirms that recalling one’s true nature is not the ego escaping stress but a truthful statement about oneself. This recognition is like seeing the blue sky that’s always behind the clouds, where peace and happiness are always present even when veiled by transient thoughts and emotions.

A man asks if observing silence is the same as the Pathless Path. Rupert explains that it depends on the interpretation. Observing thoughts without engagement is a good preparation but not the final step. True rest involves sinking into being, beyond mental activity. He acknowledges that explaining how to rest in being is challenging since it’s not a practice or technique but a natural subsidence of attention. He shares an exercise with the man: ‘Imagine your life is exactly as you want it, with no discrepancy between your current circumstances and your desires, to evoke the feeling of true happiness and rest in being.’

A woman shares her profound struggle over the past four years, including her mother’s Alzheimer’s condition, likening it to Jesus’s suffering on the cross. She reflects on his words, ‘Father, why have you forsaken me?’ and ‘not my will, but Thy will be done.’ Rupert advises her to surrender her struggle and recognise that her heart is big enough to hold her mother’s and all of humanity’s sorrow, just as Jesus transitioned from feeling forsaken to accepting God’s will.

A man expresses his gratitude, saying the teachings have helped him a lot. He recalls Rupert’s previous suggestion that he observe his thoughts to see if it’s possible to choose only good thoughts. Now, he understands the meaning of 'thy will be done.'

A man shares his understanding of non-duality and seeks confirmation. Rupert affirms the man’s insights, stating that everything appears in relationship to the mind that observes it. He reiterates that the ultimate nature of the subject and object is pure awareness, and he advises the man to continue his practices and make his life an expression of this understanding.

A woman asks Rupert if it is enough to just return back home to awareness when triggered. She wonders if he needs constant vigilance to ensure he is always aware. Rupert explains using the analogy of feeling at home: living in awareness is like staying in the home of your being. Imagine you go to work each day, experiencing stress and busyness, but every evening you return to the sanctuary of your home. Here, you feel at peace, safe and relaxed without needing to constantly affirm it. In the same way, living in awareness is to reside in this state of peace and safety. When agitated or triggered, simply return to this peaceful state and realise you are safe. Just stay home.

A young man shares his struggle with maintaining peace and happiness despite understanding the non-existence of the separate self. He describes feeling upset, resentful and angry, wondering how to return to peace. Rupert explains that although the man may intellectually understand he doesn’t exist as a separate self, his feelings of hurt and anger indicate he temporarily believes in this false self. He advises the man to trace his way back to the pure ‘I am’, beyond the hurt self, and to be honest about his feelings, using them as an opportunity to return to his true nature.

Cessation of thought and perception isn’t required for meditation; it’s relaxing our attention from them. We normally focus on thinking, feeling and sensing, thus overlooking our being. Meditation reverses this – we cease our exclusive interest in experience content. We give attention to being all day as it roams the world of experience – thoughts, sensations, activities, relationships. In meditation or prayer, attention comes back to our self, to being aware, and rests there. This could be described as resting the mind in the heart. Here, ‘heart’ means our core self, resting the mind in the heart of being. True, ultimate meditation has no purpose – nothing to gain; it impacts our thoughts and perceptions as a side effect, not a goal. There’s no entity to benefit. Our being is already whole and at peace. The spiritual path isn’t a journey; meditation or prayer is just staying home, remaining in being as being.

A man asks about Krishnamurti’s view on the limitation of thought and the nature of presence. Rupert explains that thought is inherently limited, and true being is non-seeking. He advises to rest in the ‘I am’, beyond thought’s confines, and not to stop at ‘I don’t know’, but to go through to ‘I am’.

A woman asks about reconciling past experiences of synchronicity with her understanding that there is no separate self. Rupert explains that synchronicities happen all the time but may no longer align with personal desires. This shift invites deeper surrender and recognition of all experiences as gifts from God.

A man asks about the origins of existence, referencing Rupert’s guided meditation, 'The Memory of Paradise.' Rupert explains that the answer to such a question doesn’t appear at the level of the mind but is an understanding beyond it. Any direction the mind goes is towards something limited. True understanding brings the mind to a natural rest, leading to a profound, imperturbable peace beyond seeking or acquiring.

A woman asks if she is on the right path by remembering her true nature of peace and happiness during daily life. Rupert confirms that recalling one’s true nature is not the ego escaping stress but a truthful statement about oneself. This recognition is like seeing the blue sky that’s always behind the clouds, where peace and happiness are always present even when veiled by transient thoughts and emotions.

A man asks if observing silence is the same as the Pathless Path. Rupert explains that it depends on the interpretation. Observing thoughts without engagement is a good preparation but not the final step. True rest involves sinking into being, beyond mental activity. He acknowledges that explaining how to rest in being is challenging since it’s not a practice or technique but a natural subsidence of attention. He shares an exercise with the man: ‘Imagine your life is exactly as you want it, with no discrepancy between your current circumstances and your desires, to evoke the feeling of true happiness and rest in being.’

A woman shares her profound struggle over the past four years, including her mother’s Alzheimer’s condition, likening it to Jesus’s suffering on the cross. She reflects on his words, ‘Father, why have you forsaken me?’ and ‘not my will, but Thy will be done.’ Rupert advises her to surrender her struggle and recognise that her heart is big enough to hold her mother’s and all of humanity’s sorrow, just as Jesus transitioned from feeling forsaken to accepting God’s will.

A man expresses his gratitude, saying the teachings have helped him a lot. He recalls Rupert’s previous suggestion that he observe his thoughts to see if it’s possible to choose only good thoughts. Now, he understands the meaning of 'thy will be done.'

A man shares his understanding of non-duality and seeks confirmation. Rupert affirms the man’s insights, stating that everything appears in relationship to the mind that observes it. He reiterates that the ultimate nature of the subject and object is pure awareness, and he advises the man to continue his practices and make his life an expression of this understanding.

A woman asks Rupert if it is enough to just return back home to awareness when triggered. She wonders if he needs constant vigilance to ensure he is always aware. Rupert explains using the analogy of feeling at home: living in awareness is like staying in the home of your being. Imagine you go to work each day, experiencing stress and busyness, but every evening you return to the sanctuary of your home. Here, you feel at peace, safe and relaxed without needing to constantly affirm it. In the same way, living in awareness is to reside in this state of peace and safety. When agitated or triggered, simply return to this peaceful state and realise you are safe. Just stay home.

A young man shares his struggle with maintaining peace and happiness despite understanding the non-existence of the separate self. He describes feeling upset, resentful and angry, wondering how to return to peace. Rupert explains that although the man may intellectually understand he doesn’t exist as a separate self, his feelings of hurt and anger indicate he temporarily believes in this false self. He advises the man to trace his way back to the pure ‘I am’, beyond the hurt self, and to be honest about his feelings, using them as an opportunity to return to his true nature.