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The influence of Meister Eckhart is stronger today than it has been in hundreds of years. Eckhart met the problems of contingency and omnipotence, creator-and-creature-from-nothing by making God the only reality and the presence or imprint of God upon nothing, the source of reality in the creature. Reality in other words was a hierarchically structured participation of the creature in the creator. From the point of view of the creature this process could be reversed. If creatureliness is real, God becomes the Divine Nothing. God is not, as in scholasticism, the final subject of all predicates. He is being as unpredicable. The existence of the creature, in so far as it exists, is the existence of God, and the creature’s experience of God is therefore in the final analysis equally unpredicable. Neither can even be described; both can only be indicated. We can only point at reality, our own or God’s. The soul comes to the realization of God by knowledge, not as in the older Christian mysticism by love. Love is the garment of knowledge. The soul first trains itself by systematic unknowing until at last it confronts the only reality, the only knowledge, God manifest in itself. The soul can say nothing about this experience in the sense of defining it. It can only reveal it to others.
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"Eckhart, Brethren of the Free Spirit," from Communalism: From Its Origins to the Twentieth Century (1974), ch. 4

 

Kenneth Rexroth

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The creator, if he should love his creature, would be loving only a part of himself; but the creature, praising the creator, praises an infinity beyond himself.

 

Olaf Stapledon

 

As a path to the perception of a deeper, comprehensive reality, in which the experiencing individual is also sheltered, meditation, in its different forms, occupies a prominent place today. The essential difference between meditation and prayer in the usual sense, which is based upon the duality of creator-creation, is that meditation aspires to the abolishment of the I-you-barrier by a fusing of object and subject, of sender and receiver, of objective reality and self.
Objective reality, the world view produced by the spirit of scientific inquiry, is the myth of our time. It has replaced the ecclesiastical-Christian and mythical-Apollonian world view.
But this ever broadening factual knowledge, which constitutes objective reality, need not be a desecration. On the contrary, if it only advances deep enough, it inevitably leads to the inexplicable, primal ground of the universe: the wonder, the mystery of the divine — in the microcosm of the atom, in the macrocosm of the spiral nebula; in the seeds of plants, in the body and soul of people.

 

Albert Hofmann

 

Truth seeth God, and Wisdom beholdeth God, and of these two cometh the third: that is, a holy marvellous delight in God; which is Love. Where Truth and Wisdom are verily, there is Love verily, coming of them both. And all of God’s making: for He is endless sovereign Truth, endless sovereign Wisdom, endless sovereign Love, unmade; and man’s Soul is a creature in God which hath the same properties made, and evermore it doeth that it was made for: it seeth God, it beholdeth God, and it loveth God. Whereof God enjoyeth in the creature; and the creature in God, endlessly marvelling.
In which marvelling he seeth his God, his Lord, his Maker so high, so great, and so good, in comparison with him that is made, that scarcely the creature seemeth ought to the self. But the clarity and the clearness of Truth and Wisdom maketh him to see and to bear witness that he is made for Love, in which God endlessly keepeth him.

 

Julian of Norwich

 

Why should man value himself as more than a small part of the one great unit of creation? And what creature of all that the Lord has taken the pains to make is not essential to the completeness of that unit — the cosmos? The universe would be incomplete without man; but it would also be incomplete without the smallest transmicroscopic creature that dwells beyond our conceitful eyes and knowledge. From the dust of the earth, from the common elementary fund, the Creator has made Homo sapiens. From the same material he has made every other creature, however noxious and insignificant to us. They are earth-born companions and our fellow mortals. ... This star, our own good earth, made many a successful journey around the heavens ere man was made, and whole kingdoms of creatures enjoyed existence and returned to dust ere man appeared to claim them. After human beings have also played their part in Creation's plan, they too may disappear without any general burning or extraordinary commotion whatever.

 

John Muir