The relationship is undeniably similar since the human heart - including Christ's - is likened to a mirror that reflects heavenly things, so your meticulous nitpicking remains irrelevant in my opinion.
No, it really doesn't, but OK, if you want to dismiss it rather than deal with it, OK.
Seyyed Hossein Nasr's wrote:
"The heart is also a mirror, which must be polished by invocation, according to the well-known hadith: 'For everything there is a polish. The polish for the heart is invocation.' Once this act of polishing has been carried out, the heart becomes the locus for the direct manifestations of God's Names and Qualities.
That is what I am saying – the pure heart first reflects and then fills with the Indwelling Shekinah – God
manifests in the heart.
Your Dr Nasr quote is from "The Heart of the Faithful is the Throne of the All-Merciful”, in James S. Cutsinger's,
Paths to the Heart: Sufism and the Christian East (Bloomington, Indiana: 2002). He was talking in reference to Ibn 'Arabi, who said (in
al-Futūhāt al-Makkiyya):
"The heart is His Throne and not delimited by any specific attribute,
but it possesses all the divine attributes and names. Just as the All-Merciful possesses all the Most Beautiful Names (Q: 17:110), the Throne possesses all the Most Supreme Attributes." (5: 248–49)
and
"When God created the earth of your body, He created within it the Ka’ba that is your heart. He made the heart house the noblest house in the faithful man." (45: 477-78)
and
"God took the heart of His servant as a house, because He made it the locus of knowledge of Him – the gnostic (
irfānī) knowledge, not the theoretical (
nazarī) (ie intelligible) knowledge. He defended the house and protected it jealously, lest it be a locus for others." (7:12)
The commentary goes on:
"The heart of the gnostic fluctuates at every moment in accordance with the form of God’s self-disclosure to it. The heart of the gnostic colors at every moment in the color of the form of God’s self-disclosure to it. The fluctuation of the heart (
taqallub al-qalb), in the metaphysical sense, is identical with God’s self-disclosure (
tajallī al-haqq). In principle, the heart in such state is no longer human awareness to be distinguished from God’s self-disclosure. The heart itself in its constant inner fluctuation is not other than the various forms of God’s self-disclosure. Conversely, the incessant transformation of God (
tajallī al-haqq) is the constant fluctuation of the heart (
tajallī al-qalb). In this level, the self of the gnostic is identical with “He-ness” (
huwiyyah) of the Real (
al-haqq).
"From his own self he knows himself, and his own self is not other than the He-ness of the Real. Similarly, everything in the world of being, now and later, is not other than the He-ness of the Real; certainly, it is He-ness itself." (Ibn ‘Arabi,
Fusūs al-Hikam, edited by Abū al-‘Alā ‘Afīfī, 2 parts (Beirut: Dār al-Kitāb al-‘Arabī, 1980), 1:119.)
This idea fits a
hadīth of the Prophet, may God bless him and grant him peace, frequently presented by Ibn ‘Arabi as “Whoever knows himself knows his Lord.”
Or, as another says:
"I saw the Lord with the eye of my heart
I asked, 'Who are you?' He replied, 'You'
(Hazrat Mansur Al-Hallaj.)
Galatians 4:6 "Because you are his sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba, Father.”"
It's everywhere, in Scripture and commentary on the Three Great Abrahamic Traditions.
God nows Himself in the soul of the believer – the believer makes sense of that – renders that formless contemplation intelligible – as best s/he can.
That's what Faith is.
(underlining mine)
I think you adhere to too strict a literal idea of mirror. When the mystics speak of this, they speak of the self becoming nothing before God – then there is no mirror, there is no interior operation that is designated 'self' – rather there is a mystical union, from which the Divine Light emanates, because that light is now God contemplating Himself in the soul of the other (hence the Galatians quote, it is the Son who cries in us, and we are mysteriously party to this knowledge).
I know Dr Nasr from the Perennialists ... in 2009 Dr Nasr attended a reception at the Islamic Republic of Iran's Interest Section in Washington DC. The Iranian press reported this comment:
"Before the revolution all the chairs in Islamic studies were taken by the Jews and that now all the Shi'a studies chairs are taken over by the Bahai's! Before the revolution I used my position to send professors from Iran to take over such chairs and I am pursuing the same goal today…"
I don't think Dr Nasr would be too happy with you utilising his commentary in defence of Baha'i doctrine.