Present

34. “The one does not contain any difference, always present”

As The One does not contain any difference, it is always present and we are present to it when we no longer contain difference.

– Plotinus: ‘The Good or The One’ VI, 9 [9]

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54. “the plane of theory”

Hence, the Will by itself is manifestation of the Essence and other existents have been created through its means. We don’t however intend to give here the proof of this sublime matter. The devotee who understands this matter on the plane of theory and metaphysical proof, knows that his own being, as well as his worship, knowledge, will, heart, the actions of his heart, and his inward and outward being all of them are present before His Sanctity or, rather, they are presence itself. Should the pen of his intellect inscribe this truth on the tablet of his heart and should the heart attain conviction in this certain, axiomatic premise by the means of theoretical and practical exercises, he will obtain attention of the heart to the revelations on the plane of faith.

– Imam al-Nawawi: ‘Forty Hadith, An Exposition – Twenty-Seventh Hadith: Prayer And Concentration, Attention To The Worshipped One’

My internal contradictions were resolving themselves out, but still only on the plane of theory, not of practice: not for lack of good-will, but  because I was still completely fettered by my sins and my attachments.

– Thomas Merton: ‘The Seven Storey Mountain’, 1948

55. “Break through its own paradigms Reinvent cherishable world within prison of temporality”

The paradigm of the world is eternal; and his existence, as a paradigm, is that which is essential, and not accidental to him. But because he possesses the power of being a paradigm essentially, hence, as he is eternal, he will be eternally the paradigm of the world. If, however, an existence eternally is present with the paradigm, the image also will necessarily always exist; for a paradigm is a paradigm with reference to an image. But if the image was not when the paradigm was not, neither will the paradigm be when the image is not; since, in this case, it will no longer be a paradigm. For either it will not be a paradigm if the image is not, or it will not be the paradigm of the image. Of things, therefore, which are predicated with reference to each other, the one cannot exist if the other is not. Hence, if the paradigm of the world is eternally the paradigm of it, the world always is an image of an eternally existing paradigm.

– Proclus: ‘Argument the Second’ in Thomas Taylor: ‘Fragments that Remain of the Lost Writings of Proclus’, 1825

However, unless he would rather foist on Plato what he [Proclus] himself thought, just as he took over from Plato that the cosmos must be like the paradigm, so too must he show whether Plato wanted time to be infinite in both directions in order to infer the rest from Plato’s assertions in the following way: if the cosmos is like the paradigm in this way – by existing for all time just as the paradigm exists for all eternity, and if according to Plato is infinite in both directions. But in fact, since he is not able to show that this is Plato’s opinion, he assumes on his own without proof that time is infinite in both directions.

– Philoponus: ‘Against Proclus on the Eternity of the World 12-18’

But we never break free of our paradigms of order, and the new ones are always related to the older ones. Thus, when we speak of living in an age of perpetual transition, we are not abandoning the fiction of an end, but merely “registering the conviction that the end is immanent rather than imminent.”

– Leo Bersani: ‘Variations On a Paradigm’, New York Times, 11 June 1967