NOW interview (2002)
Context: Ironically, the first thing that appealed to me about Islam was its pluralism. The fact that the Qur'an praises all the great prophets of the past. That Mohammed didn't believe he had come to found a new religion to which everybody had to convert, but he was just the prophet sent to the Arabs, who hadn't had a prophet before, and left out of the divine plan. There's a story where Mohammed makes a sacred flight from Mecca to Jerusalem, to the Temple Mount. And there he is greeted by all the great prophets of the past. And he ascends to the divine throne, speaking to the prophets like Jesus and Aaron, Moses, he takes advice from Moses, and finally encounters Abraham at the threshold of the divine sphere. This story of the flight of Mohammed and the ascent to the divine throne is the paradigm, the archetype of Muslim spirituality. It reflects the ascent that every Muslim must make to God and the Sufis... the mystical branch of Islam, the Sufi movement, insisted that when you had encountered God, you were neither a Jew, a Christian, a Muslim. You were at home equally in a synagogue, a mosque, a temple or a church, because all rightly guided religion comes from God, and a man of God, once he's glimpsed the divine, has left these man-made distinctions behind.
“For man to have a glimpse of lasting happiness, he has first to realize that God, being in all, knows all”
The Final Declaration (1954)
Context: For man to have a glimpse of lasting happiness, he has first to realize that God, being in all, knows all; that God alone acts and reacts through all; that God, in the guise of countless animate and inanimate entities, experiences the innumerably varied phenomena of suffering and happiness. Thus, it is God who has brought suffering in human experience to its height, and God alone who will efface this illusory suffering and bring the illusory happiness to its height.
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Meher Baba 113
Indian mystic 1894–1969Related quotes
The Economic Tendency of Freethought (1890)
Context: First, then, God, being all-just, wishes to do justice; being all-wise, knows what justice is; being all-powerful, can do justice. Why then injustice? Either your God can do justice and won't or doesn't know what justice is, or he cannot do it. The immediate reply is: "What appears to be injustice in our eyes, in the sight of omniscience may be justice. God's ways are not our ways."
Oh, but if he is the all-wise pattern, they should be; what is good enough for God ought to be good enough for man; but what is too mean for man won't do in a God.
“God is merciful to all, as he has been to you; he is first a father, then a judge.”
Variant: God is full of mercy for everyone, as He has been towards you. He is a father before He is a judge.
Source: The Count of Monte Cristo
28 April 1854 (p. 227)
1831 - 1863, Delacroix' 'Journal' (1847 – 1863)
Un Art de Vivre (The Art of Living) (1939), The Art of Growing Old
Zeno, 72.
The Lives and Opinions of Eminent Philosophers (c. 200 A.D.), Book 7: The Stoics