By Frithjof Schuon
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Sample text
The element Presence in Islam: to acknowledge that the Koran—and with it the Prophet—is none other than God; to enter through the Sunnah into the Muhammadan mold; sacramental reading of the Koran; the divine Name as Presence and Sacrament. The Heart is the immanent Koran or immanent Prophet.
The Invocation, and all that favors it, is the “earthly Heaven”; Paradise is the “heavenly Earth”. Terrestrial beauty attaches the ghāfil to the world and removes the dhākir from the world; it draws the dhākir closer to Heaven, for he knows that it manifests the divine Rahmah; and since he sees how Rahmah is already beautiful in its earthly manifestation, he chooses Rahmah, not the world. Among believers the dhākirūn are those who accept the Shahādah with sincerity to some degree or other, contrary to the ghāfilūn.
This also explains Trinitarianism: there is no need to protest disdainfully—against Sabellius—that the hypostases are not modes but persons; divine modes are necessarily—and by definition—persons as soon as the divine Nature is personal; this is not because the divine Essence could have an individual character but because it is pure Consciousness and is therefore capable of individualizing itself in relation to man. Extract from “Contents and Containers” What do we see around us? Beings with their thoughts and desires; forms and contents.