How Do Our Actions Affect Afterlife? from the media Established In Peace
How do our actions or inactions affect afterlife? Rupert suggests it is our attitude which is important, as actions arise from our attitude, but why wait. As the Sufis say, die before you die. Pure Being acquires a limit and seems to become a person, but even then, there is only god. Go through all the layers until you get to just pure being.
- Duration: 8 minutes and 35 seconds
- Recorded on: Dec 5, 2021
- Event: Know Thyself: The Essence of Sufism – Weekend Retreat at Home
Rupert suggest we forget the words and stay with the understanding in response to a man who expresses a difference in how information stays with him. Rupert says that in books, like thrillers, we are meant to give our attention to the story, and so we remember its details. In literature like scripture, the point is to take your attention away from the content toward the understanding.
A woman says she fears losing intimacy in the recognition of the impersonal, such as saying that you love someone but don't need them. Rupert suggests that the less need in a relationship, the greater the intimacy and, conversely, the greater the sense of the personal, the greater the sense of separation.
How do our actions or inactions affect afterlife? Rupert suggests it is our attitude which is important, as actions arise from our attitude, but why wait. As the Sufis say, die before you die. Pure Being acquires a limit and seems to become a person, but even then, there is only god. Go through all the layers until you get to just pure being.
A woman describes a path of constant bliss rather than peace that feels overwhelming. Rupert suggests we needn't reject our experience regardless of what it looks or feels like. Whether ecstasy or silent contemplation, it's all God's expression.
Is there any use in prayerful guidance, asks a man? Rupert responds that the Direct Path doesn’t make many concessions but goes directly to God. However, it is perfectly okay to express gratitude to God in conventional dualistic terms. Where prayer is concerned, it is the intention that matters.
A man asks about why we don’t have a memory of the pre-birth state. Rupert suggests that it is because our mind is limited, therefore its contents are limited, but consciousness is not. It does not share the mind's limits.
A person asks about how to integrate the Direct Path into everyday life and looks for a set of instructions. Rupert responds that the mind wants directions towards objects, but the direct path uses language that is evocative rather than descriptive, in that what is being pointed to is non-objective. The mind cannot grasp this, so best not to try to make the infinite fit into the finite.
A woman comments that there are still a handful of experiences that take her away from peace. Rupert suggests that it’s normal to have our peace eclipsed by experiences sometimes. Glimpses of our true nature do not put an end to conditioning.
Why am I stuck in time? Rupert explains that time and space appear in, or are perceived through, the finite mind in conformity with its limitations, and that the finite mind cannot conceive of eternity, here and now.
What is reflective consciousness?, a woman asks. Rupert suggests that the concept of reflective consciousness is a holdover from the belief that we are the finite mind and that the infinite mind – God – is separate from us and reflects in our mind, like the sun in the water. That is like saying that John Smith and King Lear are two different beings. The one that knows that I am, is the I am.
What is the role of fascination in practice, in Sufism? Rupert responds that the only important factor is love – the only path to God.
When there is no lack or longing or craving, what is my driving force in this world? Rupert suggests that the question presumes that only reason for doing something is from a sense of lack. Why not from love? From your love of truth.
How do we forget the label of an object, such as 'sky'? Rupert explains that it's not the language or names that are the problem, but the belief in separate things that exist independently of God's being. Nothing is separate from God's being.
A man who experienced trauma and had a spiritual experience as a result, wants to return to that state. Rupert suggests that is like a character in a movie who tries to get back to the previous scene that was on the screen. It is the screen we need to get back to, not the scene. Return to our true self.
A woman asks if grace is available to rid the mind of its limitations. Rupert explains that it is not necessary to rid the mind of its limitations, but only to uncover the belief and understand that what you are is not subject to these limitations.
A man asks if the relationship between Shams Tabrizi and Rumi is a spiritual archetype. Rupert suggests that in our era, friendships is the appropriate archetype, not the teacher/student relationship. Shams and Rumi are a model for contemporary spirituality. They shared their love of truth, love and beauty. They had mutual love and respect with no hierarchy.
A woman asks how to live as if she is not the body in the midst of pain and illness. Rupert suggests not being so focused on the thought 'I am not this body', and the way to live with pain is to be kind, to let in and allow it.
In response to a man who comments that he watches his thoughts, Rupert suggests that we will always perceive the world through our finite mind, but what perceives the world is not limited to or located in our body. Go straight to what you are, not to what you’re not.
A woman asks for a recommendation for a helpful practice, such as staying with the 'I am'. Rupert suggests that is a good practice but not sufficient when interacting in the world. He quotes from The Elixir, a poem by George Herbert.
A man says that his mind is largely silent and at peace, but lately he’s had the intuition that he needs to progress internally. Rupert suggests that the element that is missing is the element of love. Go in the direction of love. No more techniques.
A woman says that she finds lengthy meditations difficult and asks if meditation is for everyone. Rupert responds that he is not inclined to recommend long periods of meditation and recommends just being.
A man wants to know what Rupert’s thoughts are on non-duality and psychotherapy, as a lot of paths seem to bypass it. Rupert suggests that in the Direct Path we don’t go into the suffering, but instead go all the way through. In this way, we go all the way through the layers of experience, through suffering back to our being.
Rupert suggest we forget the words and stay with the understanding in response to a man who expresses a difference in how information stays with him. Rupert says that in books, like thrillers, we are meant to give our attention to the story, and so we remember its details. In literature like scripture, the point is to take your attention away from the content toward the understanding.
A woman says she fears losing intimacy in the recognition of the impersonal, such as saying that you love someone but don't need them. Rupert suggests that the less need in a relationship, the greater the intimacy and, conversely, the greater the sense of the personal, the greater the sense of separation.
How do our actions or inactions affect afterlife? Rupert suggests it is our attitude which is important, as actions arise from our attitude, but why wait. As the Sufis say, die before you die. Pure Being acquires a limit and seems to become a person, but even then, there is only god. Go through all the layers until you get to just pure being.
A woman describes a path of constant bliss rather than peace that feels overwhelming. Rupert suggests we needn't reject our experience regardless of what it looks or feels like. Whether ecstasy or silent contemplation, it's all God's expression.
Is there any use in prayerful guidance, asks a man? Rupert responds that the Direct Path doesn’t make many concessions but goes directly to God. However, it is perfectly okay to express gratitude to God in conventional dualistic terms. Where prayer is concerned, it is the intention that matters.
A man asks about why we don’t have a memory of the pre-birth state. Rupert suggests that it is because our mind is limited, therefore its contents are limited, but consciousness is not. It does not share the mind's limits.
A person asks about how to integrate the Direct Path into everyday life and looks for a set of instructions. Rupert responds that the mind wants directions towards objects, but the direct path uses language that is evocative rather than descriptive, in that what is being pointed to is non-objective. The mind cannot grasp this, so best not to try to make the infinite fit into the finite.
A woman comments that there are still a handful of experiences that take her away from peace. Rupert suggests that it’s normal to have our peace eclipsed by experiences sometimes. Glimpses of our true nature do not put an end to conditioning.
Why am I stuck in time? Rupert explains that time and space appear in, or are perceived through, the finite mind in conformity with its limitations, and that the finite mind cannot conceive of eternity, here and now.
What is reflective consciousness?, a woman asks. Rupert suggests that the concept of reflective consciousness is a holdover from the belief that we are the finite mind and that the infinite mind – God – is separate from us and reflects in our mind, like the sun in the water. That is like saying that John Smith and King Lear are two different beings. The one that knows that I am, is the I am.
What is the role of fascination in practice, in Sufism? Rupert responds that the only important factor is love – the only path to God.
When there is no lack or longing or craving, what is my driving force in this world? Rupert suggests that the question presumes that only reason for doing something is from a sense of lack. Why not from love? From your love of truth.
How do we forget the label of an object, such as 'sky'? Rupert explains that it's not the language or names that are the problem, but the belief in separate things that exist independently of God's being. Nothing is separate from God's being.
A man who experienced trauma and had a spiritual experience as a result, wants to return to that state. Rupert suggests that is like a character in a movie who tries to get back to the previous scene that was on the screen. It is the screen we need to get back to, not the scene. Return to our true self.
A woman asks if grace is available to rid the mind of its limitations. Rupert explains that it is not necessary to rid the mind of its limitations, but only to uncover the belief and understand that what you are is not subject to these limitations.
A man asks if the relationship between Shams Tabrizi and Rumi is a spiritual archetype. Rupert suggests that in our era, friendships is the appropriate archetype, not the teacher/student relationship. Shams and Rumi are a model for contemporary spirituality. They shared their love of truth, love and beauty. They had mutual love and respect with no hierarchy.
A woman asks how to live as if she is not the body in the midst of pain and illness. Rupert suggests not being so focused on the thought 'I am not this body', and the way to live with pain is to be kind, to let in and allow it.
In response to a man who comments that he watches his thoughts, Rupert suggests that we will always perceive the world through our finite mind, but what perceives the world is not limited to or located in our body. Go straight to what you are, not to what you’re not.
A woman asks for a recommendation for a helpful practice, such as staying with the 'I am'. Rupert suggests that is a good practice but not sufficient when interacting in the world. He quotes from The Elixir, a poem by George Herbert.
A man says that his mind is largely silent and at peace, but lately he’s had the intuition that he needs to progress internally. Rupert suggests that the element that is missing is the element of love. Go in the direction of love. No more techniques.
A woman says that she finds lengthy meditations difficult and asks if meditation is for everyone. Rupert responds that he is not inclined to recommend long periods of meditation and recommends just being.
A man wants to know what Rupert’s thoughts are on non-duality and psychotherapy, as a lot of paths seem to bypass it. Rupert suggests that in the Direct Path we don’t go into the suffering, but instead go all the way through. In this way, we go all the way through the layers of experience, through suffering back to our being.