There Is No God but God' Translation from the media Everyone Is a Sufi, In Longing or In Love
A woman asks about the translation of the Islamic statement 'There is no God but God' in the Shahada. Rupert elaborates on this translation from the way of negation, the Via Negativa, as 'Nothing exists, being is'.
- Duration: 6 minutes and 31 seconds
- Recorded on: Dec 4, 2021
- Event: Know Thyself: The Essence of Sufism – Weekend Retreat at Home
Why have saints and mystics in history been killed? Rupert responds that the nature of their culture made them seem to be a threat to the establishment, which is of the ego, but being and truth are eternal.
A man asks for an elaboration on the connection between sadness and longing and the nature of consciousness. Rupert suggests that realization of our true nature puts and end to our expectations that something in the future will end our feeling of sadness and longing. However, the residues of longing don’t come to an end overnight. That dynamism will unwind. Rest in Being and becoming will eventually subside.
An Indian woman asks about the connection between the mantra repetition she participated in as a child and the Direct Path. Rupert elaborates on repeating the mantra 'I' which is the condensed essence, the Logos, God.
A man asks about his experience of his awareness dropping to his heart when he rests in true being. Rupert suggests that peace, or Ananda, is always there, but when we give all our attention to our true nature, peace flows into the foreground as love and joy.
In response to a question on making effort, Rupert suggests that we are so accustomed to experiencing our self as a separate self, and so effort flows from that. For as long as we feel we have to, we should keep on making effort.
A question is asked about the statement 'Everyone is a Sufi' by a woman from the Muslim tradition. Rupert elaborates that the statement has to do with the aspects of love and longing that is beyond any specific tradition.
A woman asks about the translation of the Islamic statement 'There is no God but God' in the Shahada. Rupert elaborates on this translation from the way of negation, the Via Negativa, as 'Nothing exists, being is'.
A man asks about how to use the word ‘I’ in connection with his true self. Using the analogy of John Smith and King Lear, Rupert suggests that all that is necessary is to see the self clearly by recognising our true nature.
A woman describes a fear that comes up that seems to block complete recognition. Rupert elaborates on the fear using the analogy of dreams and dream characters, showing that the world is an appearance and there is nothing to fear.
A man asks about how the finite might walk back through the portal to the infinite. Rupert suggests that in the Tantric approach we don’t turn away, but stay with experience and totally embrace it.
A woman asks about the movement of energy towards an object or an action. Rupert responds using Jean Klein's term 'energy body' and elaborates on how energy from one object to another enters into the object and knows it, which is love.
A man asks about how to practice with overwhelming depression. Rupert suggests that whilst its fine to practice self-enquiry, it is not always enough to meet a deep depression, and to should turn towards and embrace our depression and love it unconditionally.
A question is asked about the nature of consciousness and God's being, as it is suggested to be impersonal. Rupert suggests that the question of personal or impersonal is an assumption that comes from the personal, apparent separate self. There is only God's being, and no personal self exists apart from God's being.
Is it possible for someone to be cursed?’, asks a man. Rupert suggests that while life may be tough, if we have this understanding then we are blessed, and life will slowly begin to conform to this understanding.
A man asks why suicide is discouraged. Rupert suggests that whilst suicide may put an end to the body, there is no guarantee that it puts an end to the mind.
A question is asked about the levels of love, such as the love in oneness, 'big love', or the dualistic love for family and friends. Rupert responds that there is just being, God's being, which is whole and without otherness, without barriers, or need, which is love itself.
Why have saints and mystics in history been killed? Rupert responds that the nature of their culture made them seem to be a threat to the establishment, which is of the ego, but being and truth are eternal.
A man asks for an elaboration on the connection between sadness and longing and the nature of consciousness. Rupert suggests that realization of our true nature puts and end to our expectations that something in the future will end our feeling of sadness and longing. However, the residues of longing don’t come to an end overnight. That dynamism will unwind. Rest in Being and becoming will eventually subside.
An Indian woman asks about the connection between the mantra repetition she participated in as a child and the Direct Path. Rupert elaborates on repeating the mantra 'I' which is the condensed essence, the Logos, God.
A man asks about his experience of his awareness dropping to his heart when he rests in true being. Rupert suggests that peace, or Ananda, is always there, but when we give all our attention to our true nature, peace flows into the foreground as love and joy.
In response to a question on making effort, Rupert suggests that we are so accustomed to experiencing our self as a separate self, and so effort flows from that. For as long as we feel we have to, we should keep on making effort.
A question is asked about the statement 'Everyone is a Sufi' by a woman from the Muslim tradition. Rupert elaborates that the statement has to do with the aspects of love and longing that is beyond any specific tradition.
A woman asks about the translation of the Islamic statement 'There is no God but God' in the Shahada. Rupert elaborates on this translation from the way of negation, the Via Negativa, as 'Nothing exists, being is'.
A man asks about how to use the word ‘I’ in connection with his true self. Using the analogy of John Smith and King Lear, Rupert suggests that all that is necessary is to see the self clearly by recognising our true nature.
A woman describes a fear that comes up that seems to block complete recognition. Rupert elaborates on the fear using the analogy of dreams and dream characters, showing that the world is an appearance and there is nothing to fear.
A man asks about how the finite might walk back through the portal to the infinite. Rupert suggests that in the Tantric approach we don’t turn away, but stay with experience and totally embrace it.
A woman asks about the movement of energy towards an object or an action. Rupert responds using Jean Klein's term 'energy body' and elaborates on how energy from one object to another enters into the object and knows it, which is love.
A man asks about how to practice with overwhelming depression. Rupert suggests that whilst its fine to practice self-enquiry, it is not always enough to meet a deep depression, and to should turn towards and embrace our depression and love it unconditionally.
A question is asked about the nature of consciousness and God's being, as it is suggested to be impersonal. Rupert suggests that the question of personal or impersonal is an assumption that comes from the personal, apparent separate self. There is only God's being, and no personal self exists apart from God's being.
Is it possible for someone to be cursed?’, asks a man. Rupert suggests that while life may be tough, if we have this understanding then we are blessed, and life will slowly begin to conform to this understanding.
A man asks why suicide is discouraged. Rupert suggests that whilst suicide may put an end to the body, there is no guarantee that it puts an end to the mind.
A question is asked about the levels of love, such as the love in oneness, 'big love', or the dualistic love for family and friends. Rupert responds that there is just being, God's being, which is whole and without otherness, without barriers, or need, which is love itself.