Divine “I”: The characteristic – and inevitable – mistake of all exoterism is to attribute a human subjectivity to God and consequently to believe that any DIVINE manifestation refers to the same DIVINE “I”, and thus to the same limitation. This is to fail to realize that the Ego that speaks and legislates in Revelation is no more than a manifestation of the Divine Subject and not the Subject Itself; in other words, one must distinguish in God – always from the point of view of Revelation – first of all the one and essential Word, and then the manifestations or actualizations of this Word with regard to particular human receptacles. The DIVINE “I” that speaks to men – and of necessity to a “particular collectivity of men” – could never be the Divine Subject in a direct and absolute sense; it is an adaptation of this “I” to a human vessel and, as a result, takes on something of the nature of this vessel, failing which all contact between God and man would be impossible and failing which it would be absurd to admit that any Revelation, Hebrew, Arabic, or other, could be word-for-word of DIVINE origin. God cannot contradict Himself, certainly; but this axiomatic truth concerns essential, unlimited, and formless Truth, the only one that counts in divinis; relative enunciations may perfectly well contradict themselves from one Revelation to another – exactly as human subjects or material forms mutually exclude and contradict one another – so long as essential Truth is safeguarded, and made as effective as possible. The particular DIVINE “I” of a Revelation is not situated in the Divine Principle Itself; it is the projection, or emanation, of the Absolute Subject and is identified with the “Spirit of God”, that is, with the cosmic Centre of which it could be said that it is “neither DIVINE nor non-DIVINE”; this revelation-giving “I” “is God” in virtue of the ray attaching it directly to its Source, but it is not God in an absolute way, for it is impossible that the Absolute as such would start speaking in a human language and say human things. (GTUFS: FormSR, The Human Margin)
Divine Intellect: The Divine Intellect, free from all infirmity, knows things both in their succession and in their simultaneity: it beholds the logical unfolding of things as well as their global possibility; knowing the substances, it knows at the same time the accidents, at the level of reality – or unreality – that is theirs. (GTUFS: TreasuresB, The Question of Illusion)
Divine Name: Every revealed Divine Name when ritually pronounced, is mysteriously identified with the Divinity. It is in the Divine Name that there takes place the mysterious meeting of the created and the Uncreate, the contingent and the Absolute, the finite and the Infinite. The Divine Name is thus a manifestation of the Supreme Principle, or to speak still more plainly, it is the Supreme Principle manifesting Itself; it is not therefore in the first place a manifestation, but the Principle Itself. (GTUFS: UnityReligions, Universality and Particular Nature of the Christian Religion)
Divine Nature: Absolute, Infinite, Perfection: these are the first definitions of the DIVINE Nature. Geometrically speaking, the Absolute is like the point, which excludes all that is not It; the Infinite is like the cross, or the star, or the spiral, which prolongs the point and renders it as it were inclusive; and Perfection is like the circle, or a system of concentric circles, which reflects, as it were, the point in space. The Absolute is ultimate Reality as such; the Infinite is its Possibility, hence also its Omnipotence; Perfection is Possibility inasmuch as the latter realizes a given potentiality of the absolutely Real. (GTUFS: ChristIslam, Atomism and Creation)
Divine Nature (effect of): Creation, or Manifestation, is an effect of the Divine Nature: God cannot prevent Himself from radiating, therefore from manifesting Himself or from creating, because He cannot prevent Himself from being infinite . . . The Absolute, imperceptible as such, makes itself visible through the existence of things; in an analogous manner, the Infinite reveals itself through their inexhaustible diversity; and similarly, Perfection manifests itself through the qualities of things, and in so doing, it communicates both the rigor of the Absolute and the radiance of the Infinite, for things have their musicality as well as their geometry. (GTUFS: ChristIslam, Atomism and Creation)
Divine Perfection: The DIVINE Perfection is the sum or quintessence of all perfections possible. (GTUFS: ChristIslam, Atomism and Creation)