In a second step, clues to the perfection of the divine, archetypal attributes are exemplified, albeit imperfectly, in our very human nature. The exemplar gives a clue to the archetype. Therefore the key is to see clearly the relationship between the two poles of this dichotomy. For the Sufis, as in Advaita Vedanta, reality includes both its paramount eternal ground and its unfurling in the transient existential condition of becoming and unbecoming, in their interrelationship. Conceptualization is the first step.
Mysticism starts with experience.
The God who is intelligible to man is made by man himself, but what is beyond his intelligence is the reality. Hazrat Inayat Khan Looking from a loftier vantage point, all the aforesaid depends upon the level at which our thinking is operating. To make ultimate sense, we would need to explore these various levels of our thinking and reconnoiter in particular those levels of thinking that are bereft of the notion of the personal I, of our middle range, spacio-temporal windows through which we try to scan reality. Both Tibetan Buddhism and Sufism distinguish several levels of thinking. But we cannot really understand these unless we have ourselves experienced them.