Go to the pine if you want to learn about the pine, or to the bamboo if you want to learn about the bamboo. And in do­ing so, you must leave your subjective preoccupation with yourself. Otherwise you impose yourself on the object and do not learn. Your poetry issues of its own accord when you and the object have become one when you have plunged deep enough into the object to see something like a hidden glimmering there.’

 

Basho

 

Rejoice in this, that you know. Greetings! I want you to know that all men born from the foundation of the world until now are dust. While they have inquired about God, who he is and what he is like, they have not found him. The wisest among them have speculated about the truth from the ordering of the world. And the speculation has not reached the truth. For the ordering is spoken of in three (different) opinions by all the philosophers; hence they do not agree. For some of them say about the world that it was directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of three voices that I have just mentioned, none is true. For whatever is from itself is an empty life; it is self-made. Providence is foolish. Fate is an undiscerning thing.

Whoever, then, is able to get free of these three voices I have just mentioned and come by means of another voice to confess the God of truth and agree in everything concerning him, he is immortal dwelling in the midst of mortal men.

He-Who-Is is ineffable. No principle knew him, no authority, no subjection, nor any creature from the foundation of the world, except he alone. For he is immortal and eternal, having no birth; for everyone who has birth will perish. He is unbegotten, having no beginning; for everyone who has a beginning has an end. No one rules over him. He has no name; for whoever has a name is the creation of another. He is unnameable. He has no human form; for whoever has human form is the creation of another. He has his own semblance – not like the semblance we have received and seen, but a strange semblance that surpasses all things and is better than the totalities. It looks to every side and sees itself from itself. He is infinite; he is incomprehensible. He is ever imperishable (and) has no likeness (to anything). He is unchanging good. He is faultless. He is everlasting. He is blessed. He is unknowable, while he (nonetheless) knows himself. He is immeasurable. He is untraceable. He is perfect, having no defect. He is imperishably blessed. He is called ‘Father of the Universe’.

Before anything is visible among those that are visible, the majesty and the authorities that are in him, he embraces the totalities of the totalities, and nothing embraces him. For he is all mind, thought and reflecting, considering, rationality and power. They all are equal powers. They are the sources of the totalities. And their whole race <from first> to last is in the foreknowledge of the Unbegotten, for they had not yet come to visibility.

Eugnostos the Blessed

 

 

 

When God gave the Torah to the Israelites, He opened the seven heavens to them and they saw that nothing was really there but His glory; He opened the seven worlds (or “earths”) to them and they saw nothing there but His glory; He opened the seven abysses (or “hells”) before their eyes and they saw nothing there but His glory.

 

Moses De Leon

 

 

 

“Just as we have a superficial, external mask which we put together with
words and actions that do not fully represent all that is in us, so even
believers deal with a God who is made up of words, feelings, reassuring
slogans, and this is less the God of faith than the product of religious
and social routine.  Such a ‘God’ can become a substitute for the truth
of the invisible God of faith, and though this comforting image may seem
real to us, he is really a kind of idol.  His chief function is to
protect us against a deep encounter with our true inner self and with
the true God.”

 

Thomas Merton

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