‘The Divine Reality is Unthinkable, Limitless, Eternal, Immortal and Invisible. The world of creation is bound by natural law, finite and mortal. The Infinite Reality cannot be said to ascend or descend. It is beyond the understanding of man, and cannot be described in terms which apply to the phenomenal sphere of the created world’.
‘The soul in its nature loves God and longs to be at one with Him in the noble love of a daughter for a noble father; but coming to human birth and lured by the courtships of this sphere, she takes up with another love, a mortal, leaves her father and falls. But one day coming to hate her shame, she puts away the evil of earth, once more seeks the father, and finds her peace’
~Plotinus, The Enneads (Classics) (p. 546). Penguin Classics. Kindle Edition.
‘In the Old Testament we read that God said, ‘Let us make man in Our own image’. In the Gospel, Christ said, ‘I am in the Father, and the Father in Me’. In the Qur’án, God says, ‘Man is my Mystery and I am his’. Bahá’u’lláh writes that God says, ‘Thy heart is My home; purify it for My descent. Thy spirit is My place of revelation; cleanse it for My manifestation’. All these sacred words show us that man is made in God’s image: yet the Essence of God is incomprehensible to the human mind, for the finite understanding cannot be applied to this infinite Mystery. God contains all: He cannot be contained. That which contains is superior to that which is contained. The whole is greater than its parts’.
‘this limitless universe is like the human body, all the members of which are connected and linked with one another with the greatest strength. How much the organs, the members and the parts of the body of man are intermingled and connected for mutual aid and help, and how much they influence one another! In the same way, the parts of this infinite universe have their members and elements connected with one another, and influence one another spiritually and materially’.
‘Now as to the whole universe or world order [kosmos]—let’s just call it by whatever name is most acceptable in a given context—there is a question we need to consider first. This is the sort of question one should begin with in inquiring into any subject. Has it always existed? Was there no origin from which it came to be? Or did it come to be and take its start from some origin? It has come to be. For it is both visible and tangible and it has a body—and all things of that kind are perceptible. And, as we have shown, perceptible things are grasped by opinion, which involves sense perception. As such, they are things that come to be, things that are begotten. Further, we maintain that, necessarily, that which comes to be must come to be by the agency of some cause. Now to find the maker and father of this universe [to pan] is hard enough, and even if I succeeded, to declare him to everyone is impossible. And so we must go back and raise this question about the universe: Which of the two models did the maker use when he fashioned it? Was it the one that does not change and stays the same, or the one that has come to be? Well, if this world of ours is beautiful and its craftsman good, then clearly he looked at the eternal model. But if what it’s blasphemous to even say is the case, then he looked at one that has come to be. Now surely it’s clear to all that it was the eternal model he looked at, for, of all the things that have come to be, our universe is the most beautiful, and of causes the craftsman is the most excellent. This, then, is how it has come to be: it is a work of craft, modeled after that which is changeless and is grasped by a rational account, that is, by wisdom. Since these things are so, it follows by unquestionable necessity that this world is an image of something’.
TIMAEUS Translated by Donald J. Zeyl. In Plato; Cooper, John M.; Hutchinson, D. S. (2011-08-25). Complete Works (Kindle Location 35278). Hackett Publishing. Kindle Edition. Plato; Cooper, John M.; Hutchinson, D. S. (2011-08-25). Complete Works (Kindle Locations 35549-35558). Hackett Publishing. Kindle Edition.
The Beech family Haft Sin…
“The world is but a show, vain and empty, a mere nothing, bearing the semblance of reality. Set not your affections upon it. Break not the bond that uniteth you with your Creator, and be not of those that have erred and strayed from His ways. Verily I say, the world is like the vapor in a desert, which the thirsty dreameth to be water and striveth after it with all his might, until when he cometh unto it, he findeth it to be mere illusion. It may, moreover, be likened unto the lifeless image of the beloved whom the lover hath sought and found, in the end, after long search and to his utmost regret, to be such as cannot “fatten nor appease his hunger”.
“…human knowledge is of two kinds. One is the knowledge of things perceptible to the senses—that is to say, things which the eye, or ear, or smell, or taste, or touch can perceive, which are called objective or sensible. So the sun, because it can be seen, is said to be objective; and in the same way sounds are sensible because the ear hears them; perfumes are sensible because they can be inhaled and the sense of smell perceives them; foods are sensible because the palate perceives their sweetness, sourness or saltness; heat and cold are sensible because the feelings perceive them. These are said to be sensible realities. The other kind of human knowledge is intellectual—that is to say, it is a reality of the intellect; it has no outward form and no place and is not perceptible to the senses. For example, the power of intellect is not sensible; none of the inner qualities of man is a sensible thing; on the contrary, they are intellectual realities. So love is a mental reality and not sensible; for this reality the ear does not hear, the eye does not see, the smell does not perceive, the taste does not discern, the touch does not feel.”
‘…the first teaching is the oneness of the world of humanity. When the man who is spiritually sagacious and possessed of insight views the world of humanity, he will observe that the lights of the divine bounty are flooding all mankind, just as the lights of the sun shed their splendor upon all existing things. All phenomena of material existence are revealed through the ray emanating from the sun. Without light nothing would be visible. Similarly, all phenomena in the inner world of reality receive the bounties of God from the source of divine bestowal. This human plane, or kingdom, is one creation, and all souls are the signs and traces of the divine bounty. In this plane there are no exceptions; all have been recipients of their bestowals through the heavenly bounty. Can you find a soul bereft of the nearness of God? Can you find one whom God has deprived of its daily sustenance? This is impossible. God is kind and loving to all, and all are manifestations of the divine bounty. This is the oneness of the world of humanity.But some souls are weak; we must endeavor to strengthen them. Some are ignorant, uninformed of the bounties of God; we must strive to make them knowing. Some are ailing; we must seek to restore them to health. Some are immature as children; they must be trained and assisted to attain maturity. We nurse the sick in tenderness and the kindly spirit of love; we do not despise them because they are ill. Therefore, we must exercise extreme patience, sympathy and love toward all mankind, considering no soul as rejected. If we look upon a soul as rejected, we have disobeyed the teachings of God. God is loving to all. Shall we be unjust or unkind to anyone? Is this allowable in the sight of God? God provides for all. Is it befitting for us to prevent the flow of His merciful provisions for mankind? God has created all in His image and likeness. Shall we manifest hatred for His creatures and servants? This would be contrary to the will of God and according to the will of Satan, by which we mean the natural inclinations of the lower nature. This lower nature in man is symbolized as Satan—the evil ego within us, not an evil personality outside’.
‘…we have to recognize that beauty is that which irradiates symmetry rather than symmetry itself and is that which truly calls out our love. Why else is there more of the glory of beauty upon the living and only some faint trace of it upon the dead though the face yet retains all its fullness and symmetry? Why are the most living portraits the most beautiful, even though the other happen to be more symmetric? Why is the living ugly more attractive than the sculptured handsome? It is that the one is more nearly what we are looking for, and this because there is soul there, because there is more of the Idea of The Good, because there is some glow of the light of The Good and this illumination awakens and lifts the soul and all that goes with it, so that the whole man is won over to goodness and in the fullest measure stirred to life’.
Plotinus, (2005-06-30). The Enneads (Classics) (p. 492). Penguin Classics. Kindle Edition.