Hamvas Béla Scientia Sacra Pdf
Lyric Maro
In perennial philosophy, scientia sacra or sacred science is a form of spiritual knowledge that lies at the heart of both divine revelations and traditional sciences, embodying the very essence of every sacred tradition. It recognizes sources of knowledge beyond those accepted by modern epistemology, such as divine revelations and intellectual intuition. Intellectual intuition is believed to allow access to an innate knowledge of God, which is to be reawakened through the use of human intellect. The principles and doctrines of scientia sacra are derived from reason, revelation, and intellectual intuition, with the conviction that these sources of knowledge can be reconciled in a hierarchical order, and applied in the human quest to understand different orders of reality. Its objective is to show how the transmitted, intellectual, and physical sciences are related and unified within the framework of metaphysics, as traditionally defined.
The notion of scientia sacra may be traced back to Islamic intellectual tradition, particularly the ideas of Ibn Arabi and Suhrawardi. This was further explored in modern times by the French metaphysician Ren Gunon and others, including Frithjof Schuon and Titus Burckhardt. However, the concept was most notably conceptualized in contemporary language by the Iranian philosopher Seyyed Hossein Nasr in his 1981 Gifford Lectures, published in the same year as Knowledge and the Sacred. He elaborated further on the concept of sacred science in his 1993 book The Need for a Sacred Science.
Scientia sacra is a Latin term that means "sacred science".[1] Although Nasr employs the terms "scientia sacra", "sacred science" and "sacred knowledge" interchangeably, he prefers the term "scientia sacra" to others because he thinks the word "science" in modern English usage can be misleading.[2] For Nasr, "scientia sacra" refers to the ultimate metaphysical science that encompasses the "principial knowledge of things", while "sacred science" pertains to the application of sacred knowledge to different dimensions of reality, both physical and spiritual.[3] The terms "scientia sacra", "sacred knowledge", "philosophia perennis", "perennial philosophy", "sophia", "sophia perennis", "metaphysics", "esoteric knowledge", and "principial knowledge" are all consanguineous terms and relate to the "eternal Truth", which Nasr claims is at the heart of authentic religions and manifests itself in the form of "sacred traditions".[4][5][6] For Nasr, this Truth is attainable by everyone through intellect.[4]
According to the Encyclopedia of Science and Religion, Seyyed Hossein Nasr has championed the concept of "Sacred Science", which has its roots first and foremost in the thought of French metaphysicist Ren Gunon, and then in authors who followed in his footsteps, such as, Frithjof Schuon and Titus Burckhardt.[8]
Soumaya Pernilla Ouis credits Nasr for introducing the concept of scientia sacra. According to Nidhal Guessoum, Seyyed Hossein Nasr "almost single-handedly" developed the concept of sacred science, which was afterwards embraced and upheld by a number of his followers.[note 1] Nasr developed his notion of scientia sacra in his book Knowledge and the Sacred, originally published in 1981, which contained his Gifford lectures delivered in the same year.[11][5][12] He expanded on his idea of sacred science in his 1993 book The Need for a Sacred Science.[13][14]
The knowledge of the Principle which is at once the absolute and infinite Reality is the heart of metaphysics while the distinction between the levels of universal and cosmic existence, including both the macrocosm and the microcosm, are like its limbs. Metaphysics concerns not only the Principle in Itself and its manifestations but also the principles of the various sciences of a cosmological order.[19]
According to The Encyclopedia of Philosophy, Nasr's ultimate aim is "to revive scientia sacra (sacred science) by showing the underlying unity and interrelatedness of the transmitted, intellectual, and physical sciences under the umbrella of metaphysics".[20] This metaphysics "is centered around a holistic and hierarchic view of reality" that shows the "interrelatedness of the various levels and states of being", with the idea of the great chain of being serving as its "conceptual spine".[21][5] It is heavily influenced by traditional theocentrism that regards God or the One as the origin, center, and culmination of everything that exists. Although this principle is expressed in a wide variety of ways throughout various traditions, it always retains its basic meaning. In line with premodern philosophy, it upholds that "the spiritual has a higher ontological status over the material because the former is taken to reveal the divine and the latter to conceal it".[21] For Nasr, "every level of reality has its own meaning and place in the total economy of divine creation". They cannot, therefore, be reduced to a single plane. According to Nasr, the premodern sciences of nature were able to avoid becoming reductionist and materialistic because of their teleological and hierarchical perspective of the universe.[20]
In Nasr's view, scientia sacra perceives the cosmos not as a separate reality, but rather as a "manifestation and theophany" of the "Divine Essence". It is comparable to Plato's idea that the "immaterial realm" is "concrete reality". From a metaphysical perspective, God is seen as concrete Reality, whereas other realities are regarded as abstractions of God.[22] Nasr believes that scientia sacra is more than just a theoretical conception of Reality. It has a practical aspect in that it aids man in his quest of the sacred. As a result, its explanations can serve as a catalyst for exposing the human mind to the higher order of reality. According to Nasr, "scientia sacra contains both the seed and the fruit of the knowledge tree." He describes its seed as theoretical knowledge and its fruit as realized gnosis. From an axiological point of view, scientia sacra has a transformative function, that is, it transforms the human person in order for them to attain the sacred.[16]
.....although knowledge of the universe can be attained through those sciences which are based on sense perception and reason, knowledge of the ultimate reality or God can be achieved only through what is known as sacred knowledge (scientia sacra). The reason for this is that the universe constitutes a veil which hides and conceals the Ultimate Reality of which it is a manifestation. None of the sciences based on sense perception and reason can pierce this veil, and it is thus only by means of sacred knowledge that the Ultimate Reality can be apprehended.[23]
In Nasr's view, knowledge of the Ultimate Reality is only possible if one actively participates "in one's inmost being, in that supraindividual reality". For him, "Self Knowledge" is the ultimate or most interior form of knowledge, and that one can attain it "through the sun of the Divine Self residing at the center of the human soul."[6]
Scientia sacra varies from discursive knowledge in that it recognizes sources of knowledge other than those recognized by contemporary epistemology. According to Nasr, the sources of "ordinary knowledge", as defined by modern epistemology, are sense perception and inductive reasoning, but the sources of sacred knowledge are revelation and intellectual intuition, together with reason and sense perception. Nasr contends that unlike other forms of knowledge, which are based on speculation or reasoning about the subject matter, sacred knowledge is centered on intuition.[24] He believes that reasoning originates in the mind, while intellection emerges from the heart, which enlightens the mind of the individual in question. According to Nasr, this does not imply that it is unintelligible. For him, knowledge acquired through intellectual intuition is intelligible in and of itself. The human intelligence that receives this knowledge "does not impose upon it the intellectual nature or content of a spiritual experience of a sapiential character". Human intelligence does not serve as a source, but rather as a participant in the formation of such knowledge, [24] since, in Nasr's view, "consciousness is reality and knowledge is being".[25]
Intellect, for Nasr, is the very substance that lies within man's being and is concerned with unveiling archetypal realities.[26] It is what the Sufis refer to as the "eye of the heart" (ayn al-qalb),[27] which is "the microcosmic projection of the Divine Intellect".[28] In light of this, it can by definition serve as a "source of inner illumination or inner revelation".[28] Reason, on the other hand, is a manifestation of the intellect. In Nasr's view, intellection is the process through which our individual consciousness participates in Divine Consciousness. This method transcends logic and grasps reality without disturbing its harmony. It arrives at the truth by an a priori intuitive perception of it. This demonstrates Nasr's Platonic resemblance in that it preserves the notion of primordial knowledge and truth contained within man's being.[26] However, humanity has "become removed from that primordial state" or fitra, in which human intellect had direct access to knowledge of the sacred. They now require revelation for utilizing their divine gifts.[25][29] The act of intellection thus refers to the process of invoking and activating of this fundamental knowledge that is at the heart of man's intellect, which is essentially a reflection of the Divine Intellect. For Nasr, Divine Intellect is the source of all knowledge and being, and revelation that comes from it is the divine aid for the human intellect.[26] According to William Chittick, "intellect is nothing but the soul that has come to know and realize its full potential". This potential is often referred to as fitra or innate disposition in the Islamic tradition. The fitra is the original self of Adam, who God "taught all the names" to (2:31) in the Quran. Every human being has this primordial Adam within them. The fitra is naturally inclined towards tawhid, which is the foundation for acquiring true knowledge of God, the universe, and oneself. Essentially, the fitra is good and wise, as it leads one towards tawhid and the pursuit of true knowledge.[30]
4a15465005