Quotes About Creation

The Rationalists argued that God's attributes could not possibly exist coeternally with God, but must be a part of creation.

A prophet, claim the Shi'ah, is someone who has, by the divine will, become conscious of God's eternal message, which forever envelops creation like a numinous ether we cannot escape, while the Imam is someone who explicates that message for those who possess neither the prophetic consciousness necessary to recognize it nor the power of reason to understand it. Put another way, the prophet transmits the Message of God, while the Imam translates it for human beings.

Such statements are commonplace in John, the last of the four canonized gospels, composed between 100 and 120 C.E. John shows no interest at all in Jesus's physical birth, though even he acknowledges that Jesus was a "Nazarean" (John 18:5–7). In John's view, Jesus is an eternal being, the logos who was with God from the beginning of time, the primal force through whom all creation sprang and without whom nothing came into being (John 1:3).

Nothing can be substantially independent of God because there is nothing else but God." In other words, what we call the world and what we call God are not independent or discrete. Rather, the world is God's self-expression. It is God's essence realized and experienced.2

If you're going to make something up about yourself, make it good

Evil is inevitable,' Reuben quoted, 'in the course of a creation which develops with time.

Free water and all that follows from it would contradict the imperial claim that the gift of creation is to be bottled for purchase. Indeed, the reduction of the gifts of creation to purchasable commodity may be the ultimate pornography of the market.

gs, inquit, bonae ex mals mribus procreantur. (Macrobius

In prncipi erat Verbum et Verbum erat apud Deum et Deus erat Verbum. Hoc erat in prncipi apud Deum: omnia per ipsum facta sunt et sine ips factum est nihil quod factum est. In ips vta erat et vta erat lx hominum, et lx in tenebrs lcet et tenebrae eam nn comprehendrunt.

Why should he think me cruel Or that he is betrayed? I'd have him love the thing that was Before the world was made. W. B. Yeats, A Woman Young and Old

To bring anything into your life, imagine that it's already there.

From time to time it's fun to close our eyes, and in that dark say to ourselves, 'I am the sorcerer, and when I open my eyes I shall see a world that I have created, and for which I and only I am completely responsible.' Slowly then, eyelids open like curtains lifting stage-center. And sure enough, there's our world, just the way we've built it.

You are life, inventing form. No more can you die on sword or years than you can die on doorways through which you walk, one room into another. Every room gives its word for you to speak, every passage its song for you to sing.

It's OK if the world is destroyed," he said. "There are a thousand million other worlds for us to create and choose from. As long as people want planets, there will be planets to live on.

We magnetize into our lives whatever we hold in our thought, for instance.

Åžu ikisi d???nda istediÄŸiniz her ÅŸeyi yapmaya muktedirsiniz: GerçekliÄŸi yaratamazs?n?z. Var olan gerçekliÄŸi yok edemezsiniz.

Para atraer algo a tu vida, imagina que ya está allí

Yo soy el hechicero, y cuando abra los ojos veré un mundo que he creado yo, y por el cual sólo yo soy completamente responsable».

Ne cennetler, ne cehennemler; tek var olan, doÄŸrusunu yapt???n?za inanana kadar yaratt???n?z bu sonsuz dünyalard?r.

My sperm came out into the water, unaccustomed to the light, and instantly it became a misty, stringy kind of thing and swirled out like a falling star, and I saw a dead fish come forward and float into my sperm, bending it in the middle.

Women are born; men must be made.

The only watchmaker is the blind forces of physics.

Why would an all-powerful creator decide to plant his carefully crafted species on islands and continents in exactly the appropriate pattern to suggest, irresistibly, that they had evolved and dispersed from the site of their evolution?

The Bishop goes on to the human eye, asking rhetorically, and with the implication that there is no answer, 'How could an organ so complex evolve?' This is not an argument, it is simply an affirmation of incredulity.