An excerpt from “Existence and the Fall (Hasti wa Hubut)” by Hamid Parsania – translated by Shuja Mirza, source
“To lose knowledge of God and then to forget Him, in its own turn, leads to oblivion regarding both the truth and reality of man. It is to forget the fact that he is a bond and connection with God. It is also to forget that the world is a sign of God. It is in this way that, all at once, man finds himself situated in a world whose true reality he is oblivious of.
The new world that man finds himself in after the Fall, is a world hidden and buried under the veil of a deceptive and false self. In other words, (man’s interaction with) the world is now itself false and deceptive.
The consideration of the self as an independently existing reality leads to a similar belief about other things. This is because this consideration is as a “veil” and screen, behind and due to which the infinite reality of being disappears. After its retreat, all existents, which were once united in lieu of their common bond with this one single reality and appeared as its aspects and emanations, now materialize as independent and multiple existents.
Upon leaving his true and original home and divine abode, man finds himself in a strange world in which he recognizes neither himself nor any single thing around him.
He feels himself alienated from God and creation. This is despite the fact that man’s false “self” is in the centre of this world. In other words, even though this new world begins with the “self”, this self is really on the periphery, as it gives rise to a multiplicity which puts it on par with all other existents. Being a stranger in a strange land, man is afflicted with restlessness, anxiety and fear. Now these attributes spring from the very heart of the “reality” that man has himself fashioned and conjured up, hence they persist so long as the false reality persists….
Fear and anxiety issue from the very depths of the false existence and reality that the estranged man, deprived of divine flashes and inspiration, creates and appertains to himself. While man in his distance from the Divine Presence continues to engage in inane thoughts, he refers and relates that which has its roots in his own soul to the environment – something which actually lies on the level of his veiled “reality”. Consequently, even though he himself is the veil and covering for the outer world, he sees the outer to be a veil and impediment for himself. Hence instead of attempting to change his own state and soul, he goes about trying to change his environment.”