‘knowing the mysteries of the Kingdom’

“Is it not astonishing that although man has been created for the knowledge and love of God, for the virtues of the human world, for spirituality, heavenly illumination and eternal life, nevertheless, he continues ignorant and negligent of all this? Consider how he seeks knowledge of everything except knowledge of God. For instance, his utmost desire is to penetrate the mysteries of the lowest strata of the earth. Day by day he strives to know what can be found ten meters below the surface, what he can discover within the stone, what he can learn by archaeological research in the dust. He puts forth arduous labors to fathom terrestrial mysteries but is not at all concerned about knowing the mysteries of the Kingdom, traversing the illimitable fields of the eternal world, becoming informed of the divine realities, discovering the secrets of God, attaining the knowledge of God, witnessing the splendors of the Sun of Truth and realizing the glories of everlasting life. He is unmindful and thoughtless of these. How much he is attracted to the mysteries of matter, and how completely unaware he is of the mysteries of Divinity! Nay, he is utterly negligent and oblivious of the secrets of Divinity. How great his ignorance! How conducive to his degradation! It is as if a kind and loving father had provided a library of wonderful books for his son in order that he might be informed of the mysteries of creation, at the same time surrounding him with every means of comfort and enjoyment, but the son amuses himself with pebbles and playthings, neglectful of all his father’s gifts and provision. How ignorant and heedless is man! The Father has willed for him eternal glory, and he is content with blindness and deprivation. The Father has built for him a royal palace, but he is playing with the dust; prepared for him garments of silk, but he prefers to remain unclothed; provided for him delicious foods and fruits, while he seeks sustenance in the grasses of the field”.

~ ‘Abdu’l-Bahá


“The One indwells all things”

“The One indwells all things both individually and collectively; and within the multitude which seems opposed to the One, the One Itself makes the multitude, for what is a multitude but one repeated over and over again? And how may a whole be composed of many if there be no union? And how may a part belong to a whole or to a number unless it itself is something, by which I mean some one? The One, therefore, indwells all things, and if it were taken away each and every thing would be lost”.

~ Marsilio Ficino

“absolute nonexistence cannot become existence”

“a creator without a creature is impossible; a provider without those provided for cannot be conceived; for all the divine names and attributes demand the existence of beings. If we could imagine a time when no beings existed, this imagination would be the denial of the Divinity of God. Moreover, absolute nonexistence cannot become existence. If the beings were absolutely nonexistent, existence would not have come into being”.

~ ‘Abdu’l-Bahá http://reference.bahai.org/en/t/ab/SAQ/saq-47.html

“we cannot know God in his nature”

“…we cannot know God in his nature, since this is unknowable and is beyond the reach of mind or of reason. But we know him from the arrangement of everything, because everything is, in a sense, projected out from him, and this order possesses certain images and semblances of his divine paradigms”.

~ Dionysius the Areopagite

(From Pseudo-Dionysius: The Complete Works (Classics of Western Spirituality)

‘the inscrutable One is out of the reach of every rational process’

…just as the senses can neither grasp nor perceive the things of the mind, just as representation and shape cannot take in the simple and the shapeless, just as corporal form cannot lay hold of the intangible and incorporeal, by the same standard of truth beings are surpassed by the infinity beyond being, intelligences by that oneness which is beyond intelligence. Indeed the inscrutable One is out of the reach of every rational process. Nor can any words come up to the inexpressible Good, this One, this Source of all unity, this supra-existent Being. Mind beyond mind, word beyond speech, it is gathered up by no discourse, by no intuition, by no name. It is and it is as no other being is. Cause of all existence, and therefore itself transcending existence, it alone could give an authoritative account of what it really is”.

Dionysius the Areopagite  (From Pseudo-Dionysius: The Complete Works (Classics of Western Spirituality)

‘In Attaining Likeness to God’

“Since Evil is here, “haunting this world by necessary law,” and it is the Soul’s design to escape from Evil, we must escape hence. But what is this escape? “In attaining Likeness to God,” we read. And this is explained as “becoming just and holy, living by wisdom,” the entire nature grounded in Virtue. But does not Likeness by way of Virtue imply Likeness to some being that has Virtue? To what Divine Being, then, would our Likeness be? To the Being- must we not think?- in Which, above all, such excellence seems to inhere, that is to the Soul of the Kosmos and to the Principle ruling within it, the Principle endowed with a wisdom most wonderful. What could be more fitting than that we, living in this world, should become Like to its ruler”?

~ Plotinus The First Ennead: Second Tractate (McKenna Translation)

‘The Realm of Divinity is an Indivisible Oneness’

“The realm of Divinity is an indivisible oneness, wholly sanctified above human comprehension; for intellectual knowledge of creation is finite, whereas comprehension of Divinity is infinite. How can the finite comprehend the infinite? We are utter poverty, whereas the reality of Divinity is absolute wealth. How can utter poverty understand absolute wealth? We are utter weakness, whereas the reality of Divinity is absolute power. Utter weakness can never attain nor apprehend absolute power”


‘Nous The Father Of All Who Is Life And Light Brought Forth Man’

‘Nous, the Father of all, who is life and light, brought forth Man, the same as himself, whom he loved as his own child, for Man was very beautiful, bearing the image of his Father. It was really his own form that God loved, and he handed over to him all his creation’.

~ Hermes Trismegistus

The Way of Hermes: New Translations of The Corpus Hermeticum and The Definitions of Hermes Trismegistus to Asclepius by Clement Salaman, Dorine Van Oyen, William D. Wharton, Jean-Pierre Mahe

‘The Soul is a Sign of God’

“…the soul is a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp, and whose mystery no mind, however acute, can ever hope to unravel. It is the first among all created things to declare the excellence of its Creator, the first to recognize His glory, to cleave to His truth, and to bow down in adoration before Him. If it be faithful to God, it will reflect His light, and will, eventually, return unto Him. If it fail, however, in its allegiance to its Creator, it will become a victim to self and passion, and will, in the end, sink in their depths”.

~ Bahá’u’lláh

‘In this Number is Rest and Peace’

“There is one single number that should determine our life on earth, and this number is One. Let us not count further. It is true that the godhead is Three, but the Three is again comprised in the One. And because God transforms Himself into the One, we men on earth must also strive for the One, devote ourselves to the One and live in it. In this number is rest and peace, and in no other. What goes beyond it is unrest and conflict, struggle of one against another. For if a calculator sets down a number and counts further than one, who can say at what number he will stop? But this question is the difficulty that gnaws at us and worries us. How much more pleasant and better it would be if we always walked in the path of the One”. ~ Paracelsus

Paracelsus: Selected Writings (Bollingen Series) Princeton University Press; New Ed edition (8 Oct 1995)

‘The Mirrors that Truly and Faithfully Reflect the Light of God’

“These Prophets and chosen Ones of God are the recipients and revealers of all the unchangeable attributes and names of God. They are the mirrors that truly and faithfully reflect the light of God. Whatsoever is applicable to them is in reality applicable to God, Himself, Who is both the Visible and the Invisible. The knowledge of Him, Who is the Origin of all things, and attainment unto Him, are impossible save through knowledge of, and attainment unto, these luminous Beings who proceed from the Sun of Truth. By attaining, therefore, to the presence of these holy Luminaries, the “Presence of God” Himself is attained. From their knowledge, the knowledge of God is revealed, and from the light of their countenance, the splendour of the Face of God is made manifest. Through the manifold attributes of these Essences of Detachment, Who are both the first and the last, the seen and the hidden, it is made evident that He Who is the Sun of Truth is “the First and the Last, the Seen, and the Hidden.” Likewise the other lofty names and exalted attributes of God. Therefore, whosoever, and in whatever Dispensation, hath recognized and attained unto the presence of these glorious, these resplendent and most excellent Luminaries, hath verily attained unto the “Presence of God” Himself, and entered the city of eternal and immortal life. Attainment unto such presence is possible only in the Day of Resurrection, which is the Day of the rise of God Himself through His all-embracing Revelation”.


The Kitáb-i-Íqán


‘The Knowledge of Necessary and Eternal Truths’

“28. In so far as the concatenation of their perceptions is due to the principle of memory alone, men act like the lower animals, resembling the empirical physicians, whose methods are those of mere practice without theory. Indeed, in three-fourths of our actions we are nothing but empirics. For instance, when we expect that there will be daylight to-morrow, we do so empirically, because it has always so happened until now. It is only the astronomer who thinks it on rational grounds.

29. But it is the knowledge of necessary and eternal truths that distinguishes us from the mere animals and gives us Reason and the sciences, raising us to the knowledge of ourselves and of God. And it is this in us that is called the rational soul or mind [esprit].

30. It is also through the knowledge of necessary truths, and through their abstract expression, that we rise to acts of reflexion, which make us think of what is called I, and observe that this or that is within us: and thus, thinking of ourselves, we think of being, of substance, of the simple and the compound, of the immaterial, and of God Himself, conceiving that what is limited in us is in Him without limits. And these acts of reflexion furnish the chief objects of our reasonings. (Theod. Pref. [E. 469; G. vi. 27].)

31. Our reasonings are grounded upon two great principles, that of contradiction, in virtue of which we judge false that which involves a contradiction, and true that which is opposed or contradictory to the false; (Theod. 44, 169.)

32. And that of sufficient reason, in virtue of which we hold that there can be no fact real or existing, no statement true, unless there be a sufficient reason, why it should be so and not otherwise, although these reasons usually cannot be known by us. (Theod. 44, 196.)

33. There are also two kinds of truths, those of reasoning and those of fact. Truths of reasoning are necessary and their opposite is impossible: truths of fact are contingent and their opposite is possible. When a truth is necessary, its reason can be found by analysis, resolving it into more simple ideas and truths, until we come to those which are primary. (Theod. 170, 174, 189, 280-282, 367. Abrege, Object. 3.)

34. It is thus that in Mathematics speculative Theorems and practical Canons are reduced by analysis to Definitions, Axioms and Postulates.

35. In short, there are simple ideas, of which no definition can be given; there are also axioms and postulates, in a word, primary principles, which cannot be proved, and indeed have no need of proof; and these are identical propositions, whose opposite involves an express contradiction. (Theod. 36, 37, 44, 45, 49, 52, 121-122, 337, 340-344.)

36. But there must also be a sufficient reason for contingent truths or truths of fact, that is to say, for the sequence or connexion of the things which are dispersed throughout the universe of created beings, in which the analyzing into particular reasons might go on into endless detail, because of the immense variety of things in nature and the infinite division of bodies. There is an infinity of present and past forms and motions which go to make up the efficient cause of my present writing; and there is an infinity of minute tendencies and dispositions of my soul, which go to make its final cause.

37. And as all this detail again involves other prior or more detailed contingent things, each of which still needs a similar analysis to yield its reason, we are no further forward: and the sufficient or final reason must be outside of the sequence or series of particular contingent things, however infinite this series may be.

38. Thus the final reason of things must be in a necessary substance, in which the variety of particular changes exists only eminently, as in its source; and this substance we call God. (Theod. 7.)

39. Now as this substance is a sufficient reason of all this variety of particulars, which are also connected together throughout; there is only one God, and this God is sufficient”.

THE MONADOLOGY, by Gottfried Wilhelm Leibniz (Translated by Robert Latta)

‘The reality of divinity is sanctified above this degree of knowing and realization.’

‘if we form a conception of divinity as a living, almighty, self-subsisting, eternal being, this is only a concept apprehended by a human intellectual reality. It would not be the outward, visible reality which is beyond the power of human mind to conceive or encompass. We ourselves have an external, visible entity but even our concept of it is the product of our own brain and limited comprehension. The reality of divinity is sanctified above this degree of knowing and realization. It has ever been hidden and secluded in its own holiness and sanctity above our comprehending’.

Abdu’l Baha

‘Foundations of World Unity’

‘The First Bestowal of God is the Word’

‘It is clear and evident, therefore, that the first bestowal of God is the Word, and its discoverer and recipient is the power of understanding. This Word is the foremost instructor in the school of existence and the revealer of Him Who is the Almighty. All that is seen is visible only through the light of its wisdom. All that is manifest is but a token of its knowledge. All names are but its name, and the beginning and end of all matters must needs depend upon it’.

‘The Tabernacle of Unity’


‘The Universe is not a Principle and Source it Springs from a Source’

‘…the Universe is not a Principle and Source: it springs from a source, and that source cannot be the All or anything belonging to the All, since it is to generate the All, and must be not a plurality but the Source of plurality, since universally a begetting power is less complex than the begotten. Thus the Being that has engendered the Intellectual-Principle must be more simplex than the Intellectual-Principle. We may be told that this engendering Principle is the One-and-All. But, at that, it must be either each separate entity from among all or it will be all things in the one mass. Now if it were the massed total of all, it must be of later origin than any of the things of which it is the sum; if it precedes the total, it differs from the things that make up the total and they from it: if it and the total of things constitute a co-existence, it is not a Source. But what we are probing for must be a Source; it must exist before all, that all may be fashioned as sequel to it. As for the notion that it may be each separate entity of the All, this would make a self-Identity into a what you like, where you like, indifferently, and would, besides, abolish all distinction in things themselves Once more we see that this can be no thing among things but must be prior to all things’.

~ Plotinus

The Enneads