“Poets create gods, philosophers destroy them.”
“Reasons are in the past, and hence creation is doing for no reason at all”
“You create your own space - your own universe.”
“In a time of destruction, create something.”
“We are workmanship of God.”
“Creation belongs to no one but God. Life is that way, nobody owns it except for God.”
“God is the Master of all Creation. The Heavens, the Earth and everything in it bow before Him.”
“God is the ultimate Master of all Arts, for He made Creation without any reference to a previous formation.”
“We are all Born To Create, but not all of us unleash the creativity within”
“Every object is a piece of information that always comes with an embedded pair of instructions.”
“God speaks with the voice of Nature.”
“Our reality is a creation of our perception. Our perception is determined by our mindset.”
“Brothers, have no fear of men s sin. Love a man even in his sin, for that is the semblance of Divine Love and is the highest love on earth. Love all of God s creation, the whole and every grain of sand in it. Love every leaf, every ray of God s light. Love the animals, love the plants, love everything. If you love everything, you will perceive the divine mystery in things.”
“The world is thirsty. All creation is groaning. Christianity as it is has not satisfied the souls of those who hunger for another way of life.”
“Charles Kahn offers the following summary of how a new metaphysics takes shape in Islamic philosophy: My general view of the historical development is that existence in the modern sense becomes a central concept in philosophy only in the period when Greek ontology is radically revised in the light of a metaphysics of creation; that is to say, under the influence of biblical religion. As far as I can see, this development did not take place with Augustine or with the Greek Church Fathers, who remained under the sway of classical ontology. The new metaphysics seems to have taken shape in Islamic philosophy, in the form of a radical distinction between necessary and contingent existence: between the existence of God on the one hand, and that of the created world on the other. The new metaphysics that takes shape in Islamic philosophy proves fateful for subsequent philosophy in various ways. What will interest us immediately below is how it plays a role in triggering a debate about how to conceive divine creation. What will be of implicit interest later in these replies is how a remarkably unvarnished version of this new metaphysics comes to be detached from its original theological context. The ensuing detheologized modal metaphysics remains in force in some quarters of analytic philosophy, even though it takes its point of departure from a topic (how to understand the act of divine creation) that is no longer of much interest to most analytic philosophers. For the new metaphysics introduces concepts and ways of thinking that, once divested of their theological garb, continually resurface in the history of philosophy up to the present day.”
“You no longer have to worry about your own development if you fire up your creativity. ( In Hindi : यदि आप अपनी रचनात्मकता को आगे बढ़ाते हैं, तो आपको अपने स्वयं के विकास के बारे में चिंता करने की ज़रूरत नहीं है। )”
“The Sufi is a person of rare courage. He or she looks into the naked face of Reality and does not flinch. While it may be difficult to face the facts of physical existence so honestly, half the battle is won once you acknowledge your place in the natural world. There is a fearful symmetry to the face of nature. All of creation contains infinity within it. A harmonious relation can be achieved with the facts of existence, but this can only be discovered through an honest appraisal of your physical existence on the Earth.”