Seyyed Hossein Nasr Quotes

In the traditional Islamic world, the hierarchy of the arts was not based on whether they were "fine" or "industrial" or "minor". It was based upon the effect of art on the soul of the human being.

It is for Muslim scholars to study the whole history of Islamic science completely and not only the chapters and periods which influenced Western science. It is also for Muslim scholars to present the tradition of Islamic science from the point of view of Islam itself and not from the point of view of the scientism, rationalism and positivism which have dominated the history of science in the West since the establishment of the discipline in the early part of the 20th century in Europe and America.

عدم القدرة على معرفة الشيء لا يعني أنه غير موجود

We live among ruins in a World in which ‘god is dead’ as Nietzsche stated. The ideals of today are comfort, expediency, surface knowledge, disregard for one’s ancestral heritage and traditions, catering to the lowest standards of taste and intelligence, apotheosis of the pathetic, hoarding of material objects and possessions, disrespect for all that is inherently higher and better — in other words a complete inversion of true values and ideals, the raising of the victory flag of ignorance and the banner of degeneracy. In such a time, social decadence is so widespread that it appears as a natural component of all political institutions. The crises that dominate the daily lives of our societies are part of a secret occult war to remove the support of spiritual and traditional values in order to turn man into a passive instrument of dark powers. The common ground of both Capitalism and Socialism is a materialistic view of life and being. Materialism in its war with the Spirit has taken on many forms; some have promoted its goals with great subtlety, whilst others have done so with an alarming lack of subtlety, but all have added, in greater or lesser measure, to the growing misery of Mankind. The forms which have done the most damage in our time may be enumerated as: Freemasonry, Liberalism, Nihilism, Capitalism, Socialism, Marxism, Imperialism, Anarchism, Modernism and the New Age.

The compartmentalization of knowledge, which is one of the characteristics of the mental and intellectual scene of the modern world, is not only reflected in modern education but is also caused by it.

Muḥammad is a man, but not like other men. Rather, he is a ruby and other men are like stones.

One wonders who knows more about the coyote, the zoologist who is able to study its external habit and dissect its cadaver or the Indian medicine man who identifies himself with the “spirit” of the coyote?

The Islamic intellectual tradition has usually not seen a dichotomy between intellect and intuition but has created a hierarchy of knowledge and methods of attaining knowledge according to which degrees of both intellection and intuition become harmonized in an order encompassing all the means available to man to know, from sensual knowledge an reason to intellection and inner version or the "knowledge of the heart.

The theory of evolution also had a very great effect in alienating science from religion and creating a world in which one could go about studying the wonders of creation without ever having a sense of wonder in the religious sense of that term.

The life of Islamic philosophy did not terminate with Ibn Rushd nearly eight hundred years ago, as thought by Western scholarship for several centuries. Rather, its activities continued strongly during the later centuries, particularly in Persia and other eastern lands of Islam, and it was revived in Egypt during the last century.

Protestantism and Catholicism must not be compared to Sunnism and Shi'ism in the Islamic context as has been done by certain scholars. Sunnism and Shi'ism both go back to the origins of Islam and the very beginning of Islamic history whereas Protestantism is a later protest against the existing Catholic Church and came into being some fifteen hundred years after the foundation of Christianity.

To consider Western science simply as a continuation of Islamic science is, therefore, to misunderstand completely both the epistemological foundations of the two sciences and the relationship that each has to the world of faith and revelation. It is also to misunderstand the metaphysical and philosophical backgrounds of the two sciences.

أن العالم الاسلامي ينام على كنوز من الحكمة ، وأن الغفلة عنها لا تدل بأي شكل من الأشكال على عدم وجود هذه الحكمة

Beauty is at once a royal path to God and an impediment to reaching God if it is taken as a god in itself.

The traditional doctrine of man and not the measurement of skulls and footprints is the key for the understanding of that anthropos who, despite the rebellion of Promethean man against Heaven from the period of Renaissance and its aftermath, is still the inner man of every man, the reality which no human being can deny wherever and whenever he lives, the imprint of a theomorphic nature which no historical change and transformation can erase completely from the face of that creature called man.

حتی در روزگاران گذشته در غرب هنگامی که یک نقاش مسیحی می‌خواست شمایل حضرت مسیح یا حضرت مریم را نقاشی کند، رسمی که هنوز هم در کلیسای ارتدوکس یونان ادامه دارد، چهل روز روزه می‌گرفت، خود را آماده میکرد و به حالتی از حضور معنوی می‌رسید و آنگها به نقاشی آن شمایل می‌پرداخت.

O Lord, have Mercy and Compassion, for if Thou dost not have Mercy, who will have mercy?” The heartfelt prayer of this simple pilgrim epitomizes the quintessential Islamic attitude toward God as the source of compassion and mercy. No matter what one has done in life, one should never lose hope in His Compassion and Mercy, for as the Quran states, “And who despaireth of the Mercy of his Lord save those who go astray” (15:56), and “Do not despair of God’s Mercy” (39:53).

Once A. K. Coomaraswamy, the great twentieth-century Indian expert on traditional metaphysics and art, said that in modern society the artist is a special kind of person, while in traditional society every person is a special kind of artist.

From it genesis twelve hundred years ago to today, Islamic philosophy (al-hikmah; al-falsafah) has been one of the major intellectual traditions within the Islamic world, and it has influenced and been influenced by many other intellectual perspectives, including Scholastic theology (kalam) and doctrinal Sufism (al-ma'rifah or al-tasawwuf al-'ilmi) and theoretical gnosis ('irfan-i nazari).

The anti-religious modernism which now threatens Islam and Muslims everywhere can be fully understood only by understanding the religion of the civilization in whose bosom modernism first developed, against which it rebelled, and whose tenets it has been challenging through constant battle since the birth of the modern world in the Renaissance.

Modern science was born through the Scientific Revolution in the 11th/17th century at a time when, as we saw earlier, European philosophy had itself rebelled against revelation and the religious world view. The background of modern science is a particular philosophical outlook which sees the parameters of the physical world, that is, space, time, matter and energy to be realities that are independent of higher orders of being and cut off from the power of God, at least during the unfolding of the history of the cosmos. It views the physical world as being primarily the subject of mathematicization and quatification and, in a sense, absolutizes the mathematical study of nature relegating the non-quantifiable aspects of physical existence to irrelevance.

For anyone who understood the essence of modernism based on and originating in the secularizing and humanistic tendencies of the European Renaissance, it was easy to detect the confrontation that was already taking place between traditional and modern elements in the Islamic world.

In the Islamic world itself also there is a great crisis in he modern established universities precisely because the systems from the West have been transplanted into that world without a close integration between the humanities, which should be drawn totally from Islamic sources, the religious disciplines and the sciences which have been imported from the West.

Furthermore, in the 13th/19th century philosophy began to see itself as a complete replacement for religion as one can see in the rise of the very idea of ideology at that time, a term used widely today even by Muslims who rarely realize the essentially secular and anti-religious character of the very concept of ideology which has gradually come to replace traditional religion in so many circles.

The significance of the vast Islamic scientific tradition for Muslims and especially for young Muslims today is not only that it gives them a sense of pride in their own civilization because of the prestige that science fhas in the present day world. It is furthermore a testament to the way Islam was able to cultivate various sciences extensively without becoming alienated from the Islamic world view and without creating a science whose application would destroy the world of nature and the harmony that must exist between man and the natural environment.

Let me also again emphasize that it is only within Islam that Sufism can be practiced. The two have never been separated from each other in their reality and in fact are inwardly one, and certainly they have never been separated for me throughout my life.

Islamic science is related profoundly to the Islamic world view. It is rooted deeply in knowledge based upon the unity of Allah or al-tawhid and a view of the universe in which Allah’s Wisdom and Will rule and in which all things are interrelated reflecting unity on the cosmic level. In contrast, Western science is based on considering the natural world as a reality which is separate from both Allah and the higher levels of being. At best, Allah is accepted as the creator of the world, as a mason who has built a house which now stand on its own. His intrusion into the running of the world and His continuous sustenance of it are not accepted in the modern scientific world view.

چرا باید اسلام، مسیحیت یا هر دین دیگری خود را با مدرنیسم سازگار کند؟ و چرا نباید دنیای مدرن خود را با حقیقتِ سنت وفق دهد؟

If evolutionism were to be rejected, the whole structure upon which the modern world is based would collapse and one would have to accept the incredible wisdom of the Creator in the creation of the multiplicity of life forms which we see on the surface of the earth and in the seas. This realization would also change the attitude that modern man has concerning the earlier periods of his own history, vis-a-vis other civilizations and also other forms of life. Consequently the theory of evolution continues to be taught in the West as a scientific fact rather than a theory and whoever opposes it is usually brushed off as religious obscurantist.

A famous poem of Sa‘dī states: The children of Adam are members of a single body, For from the moment of creation they were made of one substance. When fate causes pain in any member, The other members cannot remain still. O thou who hath no sorrow in seeing the sorrow of others, Thou art not worthy of being called a human being.

A traditional Muslim would see in the bleakness and ugliness of modern industrial society and the ambiance it creates an outward reflection of the darkness within the souls of men who have created this order and who live in it.

If you ask today what art is, what its function is, what the meaning of art is and why one should create art, the answer given oftentimes by Western philosophers of art and those who special- ize in modern aesthetics is ‘‘art for art’s sake.’’ The modern response is that you just create art for the sake of art; but this was never the answer of traditional civilizations where one created art for both the sake of attainment of inner perfection and for human need in the deepest sense—because the needs of man are not only physical, they are also spiritual. We are as much in need of beauty as of the air that we breathe.

Man, in the traditional sense of the term corresponding to insān in Arabic or homo in Greek and not solely the male, is seen in Islam not as a sinful being to whom the message of Heaven is sent to heal the wound of the original sin, but as a being who still carries his primordial nature (al-fitrah) within himself, although he has forgotten that nature now buried deep under layers of negligence.

Tradition looks at a traditional civilization as a tree. The root of the tree is permanent and firm in the ground of revelation, but the branches grow in different seasons and in different directions. Tradition does not deny the fact that if you have a harsh and dry winter, the next spring you have fewer flowers and that if you have a winter with more agreeable conditions, you will have more flowers.

When man penetrates the mysteries of Nature, the "facts of Nature" become transparent symbols, revealing the "divine energies" and the "angelic" state which fallen man has lost, and which he may recover only for a moment, as when he is enraptured by the beauty of music or of a lovely face. At such moments man forgets his limited self, his individualistic dream, and participates in the cosmic dream, thus becoming freed from the prison of his own carnal soul.

All spiritual techniques seek to awaken fallen man from the dream in which he lives : he dreams continuously of individual state of being, and of the many forms through which the external world presents itself to him; he builds for himself a paradise of illusions, so as to forget the absence of God. To recover the vision of the spiritual world, the soul of man must "die" to this dream, this ceaseless flow of images which fallen man regards as normal, everyday state of his consciousness.

The ideal of the 11th/17th century physicists was to be able to explain all physical reality in terms of the movement of atoms. This idea was extended by people like Descartes who saw the human body itself as nothing but a machine. Chemists tried to study chemical reaction in this light and reduce chemistry to a form of physics, and biologists tried to reduce their science to simply chemical reactions and then finally to the movement of physical particles. The idea of reductionsm which is innate to modern science and which was only fortified by the tehory of evolution could be described as the reduction fo the spirit to the psyche, the psyche to biological activity, life to lifeless matter and lifeless matter to purely quantitative particles or bundles of energy whose movements can be measured and quantified.

The world is order or cosmos rather than chaos, one that is alive as an organism and at the same time governed by law.

It is very easy to learn intolerance and unlearn tolerance, but difficult to unlearn intolerance,

Japan has more specialists of Immanuel Kant than Germany does [RIS 2016 Lecture on A Young Muslim's Guide to the Modern World]

The decadence which did occur in the Islamic world belongs to a much later period of Islamic history than is usually claimed. This fact would be fully substantiated if the integral history of Islamic science and civilization were to be written one day. Unfortunately to this day such a detailed history does not exist and moreover much of the scholarly work that has been done in this field has been carried out by Western scholars who have been naturally primarily interested in those aspects of the Islamic sciences that have influenced the West. It remains the task of Muslims scholars and scientists to look upon the whole of this scientific tradition from the point of view of Islam and the inner dynamics of Islamic history itself.

Henceforth the Cartesian surgical operation in which spirit and matter become totally separated dominated scientific and philosophic thought The domain of science was matter which was a pure "it" divorced completely from any ontological aspect other than pure quantity. Although there were protests here and there especially among English and German thinkers, this view became the very factor that determined the relationship between man and nature, scientifically and philosophically. Thus seventeenth-century rationalism is the unconscious background of all later scientific thought up to the present day. Whatever discoveries are made in the sciences and whatever changes are brought about in conceptions of time, space, matter and motion, the background of seventeenth-century rationalism remains. For this very reason, other interpretations of nature, especially the symbolic, have never been seriously considered and accepted.

The question, therefore, is not whether one should teach philosophy to Muslim students, but rather what kind or kinds of philosophy should be taught and how the subject should be approached.

The Arab conquest was not only a matter of military domination. It was not like the Mongol invasion. The Mongols invaded Iran, but Iran did not become Shamanist or Buddhist. Some people say that the Arab invasion was just a military conquest, but this is not so. Rather, it was accompanied by a profound spiritual transformation that took place wherever Muslims went and settled down.

The tradition of Islamic science of course gradually weakened but it did not decay as rapidly as some people have claimed in the West. It continued on into the 10th, 11th and 12th Islamic centuries especially in the fields of medicine and pharmacology. If one is going to talk about the decay of the Islamic sciences, it is only of the last two or three centuries that one should speak if one takes the whole of the Islamic world into consideration. And one should not be ashamed of that fact because no civilization in the history of science has always been avidly interested in the natural sciences throughout its whole history. There have been periods of greater interest and those of lesser interest in every civilization, and there is no reason why one should equate the gradual loss of impetus in the cultivation of the sciences in the Islamic world with an automatic decadence of that civilization. This is a modern, Western view which equates civilization with science as understod in the modern sense.

Indeed, in the creation of the heavens and the earth; and the variation of the night and the day; and the ships that run upon the sea with what benefits mankind; and the water God sends down from the sky whereby He revives the earth after its death, scattering all manner of beast therein; and the shifting of the winds; and the clouds subdued between the sky and the earth are surely signs for a people who understand.

From the Renaissance until today, Christianity, and also to some extent Judaism, in the West have had to carry out a constant battle against ideologies, philosophies, institutions and practices which are secular in nature and which challenge the authority of religion and in fact its very validity and legitimacy. These challenges to religion have varied from political ideas which are based on secularism to the denial of the religious foundation of morality and the philosophical denial of the reality of God and of the after life or of revelation and sacred scripture. The history of the West has been marked during the last few centuries by a constant battle between the forces of religion and secularism and in fact the gaining of the upper hand by secularism and consequently the denial of the reality of religion and its pertinence to various domains of life.

The idea of writing the history of philosophy as philosophy began with Hegel’s influence in Germany, and then it spread to France and England, and histories of philosophies began to appear everywhere in Europe and America.

It is not accidental that the walls of European cities began to be broken about the same time that heliocentric astronomy destroyed the idea of the world as cosmos or ‘order' and removed the finite boundary of the Universe.

Being a theomorphic creature, man is himself a work of art. The human soul when purified and dressed in the garment of spiritual virtues is itself the highest kind of beauty in this world, reflecting directly the Divine Beauty.

The order of the Universe is identified with the Divine Mind, and the scientist is said to be discovering the mind of God in his scientific pursuits. Scientific method itself has been called a Christian method of discovering God's mind.

Each decade absolutizes its own fashions of thought and action without the least pause and consideration of the fact that a decade later those very fashions and ideas will be buried in the dustbin of history as one turns to a new decade.

Look at yourself; you are the same person since you were born. During these forty years of your life, all the cells of your body have changed, but you are still you, even though you are liv- ing in time and space. So it is with tradition.

Whatever service the works of C. G. Jung may have rendered to make alchemy better known, they are inadequate in that they limit alchemy to a psychology that is devoid of a transcendent and spiritual origin for the symbols that appear to the human psyche.

And what ails you that you fight not in the way of God, and for the weak and oppressed—men, women, and children—who cry out, “Our Lord! Bring us forth from this town whose people are oppressors, and appoint for us from Thee a protector, and appoint for us from Thee a helper.

I believe that modernism itself is based on an error, an error in the understanding of who man is, an error in under- standing the nature of reality both metacosmic and cosmic. Modernism is based on an enormous deception, which is leading us to perdition and destroying the world.

It must never be forgotten that for non-modern man - whether he be ancient or contemporary - the very stuff of the Universe has a sacred aspect. The cosmos speaks to man and all of its phenomena contain meaning. They are symbols of a higher degree of reality which the cosmic domain at once veils and reveals. The very structure of the cosmos contains a spiritual message for man and is thereby a revelation coming from the same source as religion itself. Both are the manifestations of the Universal Intellect, the Logos, and the cosmos itself is an integral part of that total Universe of meaning in which man lives and dies.

It is not true to say that the sun is only incandescent gas, although this is an aspect of its reality. It is also as true to say that the sun is the symbol of the intelligible principle in the Universe and this element is as much an aspect of its ontological reality as the physical features discovered by modem astronomy.

Two diametrically opposed points of view concerning religion in the West are to bee seen among Muslims. Some consider all Westerners to be Christians, with the small Jewish minority being of course an exception, and often refer to Westerners as "those Christians" as if the West were of the Middle Ages when the Crusades were carried out and when Western civilization lived in what has been called the Age of Faith. Another group of Muslims hold the opposite view that all Westerners are materialists or agnostics and skeptics and in fact there is no religion among the Westerners. Now it is essential to insist that both of these views are false.

Because Islam, besides coming at the end of the major cycle of revelations, had had an experience of the different religions of the world before modern times. I have always said that Islam is the only religion that had direct contact with nearly all the major families of religions of the world outside of the matrix of modernism.

From my earliest works written in the 1950s and 1960s, I have claimed that there is such a thing as Islamic science with a twelve-hundred-year tradition of its own and that this science is Islamic not only because it was cultivated by Muslims, but because it is based on a worldview and a cosmology rooted in the Islamic revelation.

Modernism, philosophically speaking, is in a sense the ‘‘worship’’ of time and the transient, a kind of deification of time and becoming and all that flows in the temporal order. That is why it resulted quickly in historicism and evolutionism and the theories all of those 19th-century philosophers such as Hegel and Marx and scientists such as Darwin. Such people are very different from one point of view, but they all in a sense divinize history even if Marx rejected the category of ‘‘divine.’’ The historical process is the reality that is domi- nant in modern thought. It is that which determines values and even real- ity today in the dominant Western paradigm.

Nineteenth-century inventors of the steam engine used a physical theory which today is considered as scientifically false . In fact most of the inventors up to very recent times have been, for the most part, ignorant of the science of their day and have applied theories that have proved to be false. Moreover, even today a physical or chemical theory can change while its application continues untouched. The success of applied science, therefore, is no reason for accepting the infallibility of the scientific theories involved. There should be an intelligent and conscious criticism of science and its implications, both for those involved in the sciences, and most of all for those who are the recipients of the popularized versions of scientific theories. The philosophy of science has in certain cases tried to point to the lack of logical consistency in some scientific definitions and methods. But having surrendered itself to the fruits of the experimental and analytical methods, it cannot itself be an independent judge of modern science.

The ecological crisis is only an externalizationf an inner malaise and cannot be solved without a spiritual rebirth of Western man […] It is still our hope that as the crisis created by man's forgetfulness of who he really is grows and that as the idols of his own making crumble one by one before his eyes, he will begin a true reform of himself, which always means a spiritual rebirtn and throughis rebirth attain a new harmony with the world of nature around him. Otherwise, it is hopeless to expect to live in harmony with that grand theophany which is virgin nature, while remaining oblivious and indifferent to the Source of that theophany both beyond nature and at the centre of man's being. (p. 9)

Modernism does not mean simply change and newness; it is a particular way of looking at the world, a particular philosophy based on the rejec- tion of the theocentric view of reality—that is, removing God from the center of reality and putting man in His place. In a sense, it is a substitu- tion of the kingdom of man for the Kingdom of God, therefore paying special attention to the individual and individualism and to the different powers of the individual human being such as reason and the senses. Therefore, its method of cognition, its epistemology, is based essentially upon either rationalism or empiricism, and it makes human values, the values of terrestrial man, the supreme set of values and the criteria for all things.

The gnostic is Muslim in that his whole being is surrendered to God; he has no separate individual existence of his own. He is like the birds and the flowers in his yielding to the Creator; like them, like all the elements of the cosmos, he reflects the Divine to his own degree. He reflects it actively, however, they passively; his participation is a conscious one.

Now this process, which requires death to our "selves" and the piercing of the walls of our ego to penetrate into our heart, is not possible without the spiritual master, who already knows what it means to be fully human and who has realized this knowledge himself or herself through journeying across the mountains and valleys of microcosmic existence to reach the One.

We cannot gain an essential knowledge of man through any method that is based on externalization of man's inner being and the placing of this externalized man, of the man who stands at the rim of the wheel of existence, as the subject that knows. If "essential" has any meaning at all, it must be related to the essence, to the Centre or axis which at once generates the spokes and the rim. Only the higher can comprehend the lower, for to "comprehend" means literally "to encompass", and only that which stands on a higher level of existence can encompass that which lies below it. The essence of man, that which is essential to human nature, can be understood only by the intellect, through "the eye of the heart" as traditionally understood.

مدرنسیم اصلا به معنای درگرگونی نیست بلکه جهان بینی و فلسفه ویژه‌ای است که بر پایه نفی جهان بینی الهی و برداشتن خداوند از مرکز واقعیت و نشاندن انسان بر جایگاه او استوار است... ازین رو شالوده روش‌های شناخت و معرفت شناسی مدرنیسم یا بر عقل گرایی و یا بر تجربه گرایی استوار است و این مکتب، ارزش‌های انسان، یعنی ارزش‌های انسان زمینی را برترین مجموعه ارزش‌ها و سنجه‌ای برای همه چیز می‌سازد.

Man therefore occupies a particular position in this world. He is at the axis and centre of the cosmic milieu at once the master and custodian of nature. By being taught the names of all things he gains domination over them, but he is given this power only because he is the vicegerent (khalifah) of God on earth and the instrument of His Will. Man is given the right to dominate over nature only by virtue of his theomorphic make-up, not as a rebel against heaven.

Alchemy is neither a premature chemistry nor a psychology in the modem sense, although both of these are to be found in alchemical writings . Alchemy is a symbolic science of natural forms based on the correspondence between different planes of reality and making use of mineral and metal symbolism to expound a spiritual science of the souh For alchemy, nature is sacred, and the alchemist is the guardian of nature considered as a theophany and reflection of spiritual realities . A purely profane chemistry could come into being only when the substances of alchemy became completely emptied of their sacred quality. For this very reason, a re-discovery of the alchemical view of nature, without in any way denying the chemical sciences which deal with substances from another point of view, could reinstate the spiritual and symbolic character of the forms, colours and processes that man encounters throughout his life in the corporeal world.

We, that is, the traditionalists like myself, use the term ‘‘modernism’’ not in a vague way as characterizing just things that happen to be around today, but as a particular way of looking at the world, a worldview that began in the Renaissance in the West with such components as Renaissance humanism, rationalism, et cetera. As I have mentioned already, modernism rejects the primacy of absolute and ultimate truth transcending the human order and descend- ing upon the human realm from the Divine Order. It places man himself at the center of the stage as ‘‘the absolute.’’ In a sense it absolutizes the human being in his or her earthly reality. Usually it does not come out and say so explicitly, but that is what it really means; that is, it takes the absolute away from God and puts it on the human plane, and therefore makes human reason, human perceptions, human interests the criteria of reality, of knowledge, of the truth, of the goal of human life. Therefore, as a consequence it substitutes the significance of the temporal and the transient for the abiding and the eternal.

According to the Islamic law of international treaties, Muslims could make treaties of peace and live at peace with countries outside of dār al-islām if they themselves were not threatened by them. The best example of such a situation is the friendly relations the Prophet himself had with then Christian Abyssinians, who had in fact given refuge to some of the Muslims from Mecca shortly after the advent of the Quranic revelation. Many instances of such peaceful coexistence are also to be seen between Muslim and Christian kingdoms in Spain and Hindu and Muslim states in India. In

In fact it might be said that the main reason why modern science never arose in China or Islam is precisely because of the presence of metaphysical doctrine and a traditional religious structure which refused to make a profane thing of nature. Neither the ‘Oriental bureaucratism' of Needham nor any other social and economic explanation suffices to explain why the scientific revolution as seen in the West did not develop elsewhere. The most basic reason is that neither in Islam, nor India nor the Far East was the substance and stuff of nature so depleted of a sacramental and spiritual character, nor was the intellectual dimension of these traditions so enfeebled as to enable a purely secular science of nature and a secular philosophy to develop outside the matrix of the traditional intellectual orthodoxy. Islam, which resembles Christianity in so many ways, is a perfect example of this truth, and the tact that modern science did not develop in its bosom is not the sign of decadence as some have claimed but of the refusal of Islam to consider any form of knowledge as purely secular and divorced from what it considers as the ultimate goal of human existence.

The Western industrial complex would not change even if millions of people perished in Africa or India or some other faraway place. The population of the earth increases by millions every month, and such losses would be seen as a little drop in the ocean. But if something serious were to occur in the West, then that would turn upside down the currently held vision of Western people with regard to the impact of modern technology on nature. It would be something that would wake them up and perhaps help to stop this really suicidal course that modern civilization is currently pursuing and that the rest of the world is trying to follow.

The fact that the descent of the Quran led not only to the foundation of one of the world’s great civilizations, but also to the creation of one of the major scientific, philosophical, and artistic traditions in global history was not accidental. Without the advent of the Quran, there would have been no Islamic sciences as we know them, sciences that were brought later to the West and we therefore would not have words such as “algebra,” “algorithm,” and many other scientific terms of Arabic origin in English. Nor would there be the Summas of St. Thomas Aquinas, at least in their existing form, since these Summas contain so many ideas drawn from Islamic sources.

On the contrary, Muslims see all communities, Muslim and non-Muslim alike, to have been chosen by God, given their own sacred institutions and rites, and held responsible to Him. The role Muslims have always envisaged for themselves in the arena of human history as the “middle community” does not mean that other human collectivities do not have their own God-ordained roles to play. Nothing is further from Islam’s traditional understanding of itself than being God’s chosen people, unless one expands this claim to say that all ummahs, or communities, are God’s chosen people, each brought into this world to perform a function in accordance with the Divine Wisdom and Will.

Paradoxically, many Western-oriented Islamic countries that are praised in the West for having “secularist” governments do not allow Western-style democratic practices; if they did in the sense of allowing people to really express their preferences, the result would be a much more Islamic government as far as the rule of the Sharī‘ah is concerned. This is because the vast majority of all Muslims, even in the most Westernized and modernized countries, would like to live according to the Sharī‘ah and to have their own freedom and democracy on the basis of their own understanding of these concepts and ideals rather than on how they are understood in the modern and postmodern West.

It is important to recall here the fact that, in contrast to the claim of those who only look at the quantitative aspects of things and consider the esoteric element of religion to be marginal and peripheral, the esoteric dimension actually lies at the heart of religion and is the source of both its endurance and renewal. We observe this truth not only in Islam, but also in the Kabbalistic and Hasidic traditions in Judaism and various mystical currents in Christianity. In Islam itself, Sufism has been over the centuries the hidden heart that has renewed the religion intellectually, spiritually, and ethically and has played the greatest role in its spread and in its relation with other religions.

Only too often the works of such authors have been deliberately neglected or suppressed. A case in point is the work by D. Dewar called the Transformist Illusion, Murfreesboro, 1957, which has assembled a vast amount of palaeontological and biological evidence against evolution. The author who was an evolutionist in his youth wrote many monographs which exist in the libraries of comparative zoology and biology everywhere. But his last work, The Transformist Illusion , had to be published in Murfreesboro, Tennessee(!) and is not easy to find even in libraries that have all his earlier works. There is hardly any other field of science where such obscurantist practices are prevalent. (note 21, p140)

The global nature of the religious knowledge of a learned Muslim sitting in Isfahan in the fourteenth century was very different from that of a scholastic thinker in Paris or Bologna of the same period. On the basis of the Quranic doctrine of religious universality and the vast historical experiences of a global nature, Islamic civilization developed a cosmopolitan and worldwide religious perspective unmatched before the modern period in any other religion. This global vision is still part and parcel of the worldview of traditional Muslims, of those who have not abandoned their universal vision as a result of the onslaught of modernism or reactions to this onslaught in the form of what has come to be called “fundamentalism.

Metaphysics would distinguish carefully between facts assembled diligently by scientists and hypotheses, many unproven, which are used to integrate these facts into some meaningful pattern. A total and complete science of things would be able to judge these hypotheses and their implications. It would stand as a standard with respect to which modern science would be compared and judged . It would criticize the vulgarizations of science and the popular philosophies based upon them as well as the contradictions within the sciences themselves. Moreover, this would be carried out not only in physics but in all sciences such as biology and psychology where even more than in physics wild conjectures are often paraded as scientifically proven facts.

The Islamic system must be understood in terms of the premises of the Islamic conception of society, whose goal is to provide a just system and a beneficial environment for the spiritual and religious growth of human beings. From that point of view, minorities in the Islamic world certainly did not fare worse than those in the West, as one can see in a comparison of the history of Judaism in the “Abode of Islam” and its history in Europe. Also during five hundred years of Ottoman domination of Greece, Mt. Athos remained the most vibrant and living center of Orthodox spirituality. As for economic life, it might seem a paradox, but in most Islamic countries the religious minorities are in a better economic situation than the Muslim majority, as one can see in the case of the Christians of Lebanon and Egypt.

The reality of the Islamic metaphysical world was not taken seriously despite the fact that Iqbal, who was the ideological founder of Pakistan, had shown much interest in Islamic philosophy, although I do not think that he is really a traditional Islamic philosopher. He himself was influenced by Western philosophy, but at least was intelligent enough to realize the significance of Islamic philosophy. The problem with him was that he did not know Arabic well enough. His Persian was very good, but he could not read all the major texts of Islamic philoso- phy, which are written mostly in Arabic. Nevertheless, he wrote on the development of metaphysics in Persia, and he had some philosophical substance, much more than the other famous reformers who are men- tioned all the time, such as Sir Syed Ahmad Khan or Muh:ammad ‘Abduh.

In the West, the great problem that was created for Christianity from the 17th century onward and even earlier during the Renaissance was that religion began to retreat from one domain after another in order to accommodate the forces of modernism and secularism. One can point to the Galileo trial, after which the Church ‘‘lost the cosmos.’’ In fact, the Church was right in many ways, because what Galileo was saying did not concern astronomy alone, but also theology, which was quite something else. As a consequence of this trial, the Church withdrew from its concern with the sciences of nature and no longer challenged what kind of science was developed, and suf- fered the results of accepting the reductionism and materialistic views of modern science. This process resulted in the complete secularization of nature and the cosmos.

What I meant was that in the old days, it was the Holy Ghost, le saint esprit in French, in whom the Christians believed, claiming that it provided guidance and protection for the Church and Christian life. Now, they have taken out le saint esprit and they have put in its place instead l’esprit du temps, the spirit of the times, which in a sense is now our master. We are in a deep sense slaves to this ‘‘spirit.’’ We have absolutized time, although this is philosophically absurd, and now we search how we should accommodate ourselves and even our religion to this way of thinking. I am totally opposed to this point of view, and I have stood like a firm tree against a storm during over fifty years of writing on this sub- ject. I have stood for the principle that it is we who must make the times in accordance with our sacred traditions.

As a criticism of philosophies and general conclusions based on physics, one could point to the exclusivity accorded to mathematical logic as if this were the only form of logic. What is mathematically satisfactory is considered to be true even if it violates the principles of intelligence and the logic connected with the imaginative faculty. But there is no reason whatsoever to limit all the intellectual faculties to mathematical logic and overlook the demands of the rest. So much of modern philosophy that relies on physics, and so many generalizations within physics itself, are based on this unconscious mathematicism which Cartesian philosophy bestowed upon mathematical physics, and which has become accentuated in contemporary science. In the domains of both micro- and astrophysics direct contact with objective reality has been removed, leaving only an abstract mathematical model as the means of analysing the structure of matter.

The traditional Islamic worldview is totally opposed to the prevalent modern paradigm of the relation between human beings and nature, which has caused unprecedented harm to the natural environment, has led to the loss of many species, and now threatens the very future of human life on earth. Islam sees men and women as God’s vicegerents on earth. Therefore, in the same way that God has power over His creation but is also its sustainer and protector, human beings must also combine power over nature with responsibility for its protection and sustenance. The Quran is replete with references to nature, and the phenomena of nature are referred to as God’s signs and are therefore sacred. In traditional Islamic society human beings lived in remarkable harmony with their natural environment, as can be seen in the urban design of traditional Islamic cities and also in the life in the villages, which, as in other premodern parts of the world, is still based on remarkable harmony with the rhythms of nature and makes full use of what is now called recycling.

In a battle ‘Alī confronted a powerful enemy and after a fierce fight was able to throw the enemy to the ground and sit on his chest with his sword drawn. At this moment the enemy warrior spat in ‘Alī’s face, whereupon ‘Alī immediately disengaged himself and abstained from delivering a blow with his sword. The enemy warrior, who was an idol worshipper, had never seen such an event. He became agitated and asked ‘Alī why he had not killed him. The response of ‘Alī, which in the verses of the Mathnawī constitutes one of the masterpieces of Sufi poetry, was that ‘Alī was fighting at first for the preservation of the Truth, but once the enemy warrior spat in his face ‘Alī became angry, and he would never react on the basis of anger and certainly not get into a battle or slay someone for personal or selfish reasons. In Rūmī’s words, ‘Alī responded: Said he, “I wield the sword for the sake of the Truth, I am the servant of the Truth not the functionary of the body. I am the lion of the Truth, not the lion of passions, My action does witness bear to my religion.

Islamic art in its many forms is of the greatest import for the understanding of the essence of Islam and a central means of transmitting its message to the contemporary world. When one thinks of Islam, one should go beyond the repetitive scenes on television of wars and battles, which unfortunately abound in today’s world, to behold the peace and harmony of Islamic art seen in the great mosques, traditional urban settings and gardens, and the rhythm and geometry of calligraphy and arabesque designs; read in the poems that sing of the love that permeates all of God’s creation and binds creatures to God; and heard in the strains of melodies that echo what we had experienced in that primordial morn preceding creation and our descent into this lowly world. Today more than ever before, the understanding of Islamic art is an indispensable key for the comprehension of Islam itself. Those who are sensitive to the language of traditional art and the beauty of a paradisal order that emanates from it as well as the intellectual principles conveyed through it can learn much from this art.

In the case of Islam, there are today certainly religious extremists of different kinds, but they do not define the mainstream, or center, of Islam. That center belongs to traditional Islam. And that center is the one against which one should view fanatical religious extremism, on the one side, and the rabid secularist modernism found in most Islamic countries, but especially in such places as Turkey, Tunisia, and Algeria, on the other. Traditional Islam is not opposed to what the West wishes to do within its own borders, but to the corrosive influences emanating from modern and postmodern Western culture, now associated so much with what is called globalization, that threaten Islamic values, just as they threaten Christian and Jewish values in the West itself. But the philosophy of defense of traditional Islam has always been to keep within the boundaries of Islamic teachings. Its method of combat has been and remains primarily intellectual and spiritual, and when it has been forced to take recourse to physical action in the form of defense of its home and shelter, its models have been the Amīr ‘Abd al-Qādirs and Imām Shāmils, not the Reign of Terror of the French Revolution or homegrown models of Che Guevara.

There is one exception to this trend, however, and that is that after the debacle of Arab nationalism, a number of secularized Arab thinkers, having no access to the earlier Islamic philosophical tradition except through Western eyes, in contrast to the living Islamic philosophical tra- dition, which has had a continuous life in such places as Iran, have adopted the view of Western rationalism. Then they have tried to look within the Islamic world for a figure with whom they could identify, and they have turned to Ibn Rushd, whom they are now interpreting as the last serious Islamic philosopher, who was also a rationalist. Many gov- ernments have been in favor of this trend, because they have thought that this would create a kind of secularism against the Islamic sentiments of the population and expedite modernism. In recent years, there have been a number of conferences in Tunisia, Morocco, Jordan, and Egypt, as well as Turkey (which claims to be secu- larist), and other places on Ibn Rushd, trying to present him as the last Islamic philosopher and a rationalist to be used as a model by present- day Muslim thinkers. That phenomenon is there, I agree, but that is not the most important phenomenon, because most of the people who talk in these terms, although they are now popular in the Arab world, do not have that much of a philosophical substance to carry the day; nor is their thought connected to the worldview of their society.

The vast majority of Muslims still breathe in a universe in which the Name of God is associated above all with Compassion and Mercy, and they turn to Him in patience even in the midst of the worst tribulations. If it seems that more violence is associated with Islam than with other religions today, it is not due to the fact that there has been no violence elsewhere—think of the Korean and Vietnam wars, the atrocities committed by the Serbs, and the genocide in Rwanda and Burundi. The reason is that Islam is still very strong in Islamic society. Because Islam so pervades the lives of Muslims, all actions, including violent ones, are carried out in the name of Islam, especially since other ideologies such as nationalism and socialism have become so bankrupt. Yet this identification is itself paradoxical because traditional Islam is as much on the side of peace and accord as are traditional Judaism and Christianity. Despite such phenomena, however, if one looks at the extensive panorama of the Islamic spectrum summarized below, it becomes evident that for the vast majority of Muslims, the traditional norms based on peace and openness to others, norms that have governed their lives over the centuries and are opposed to both secularist modernism and “fundamentalism,” are of central concern. And after the dust settles in this tumultuous period of both Islamic and global history, it will be the voice of traditional Islam that will have the final say in the Islamic world.

I want to, first of all, remove a very major error that exists in the study of Rumi today not only in America but also among a lot of Persians, Turks and others who consider Rumi only as a kind of nationalistic emblem. Rumi was a Muslim, he was a Muslim poet. He never missed his prayers. He said, (عَقل قربان کُن بہ پیش مصطفیٰ) “Sacrifice your intellect at the feet of the Prophet.” Masnavi is a commentary to the Qur’an. He knew the Qur’an extremely well. At the beginning of the Masvani, he says this remarkable sentence, (این کتاب اصول اصول اصول دین) “The book is the principle of the principle of the principle of religion [in respect of its unveiling the mysteries of attainment to the Truth and of certainty].” So it is very very clear that this book is dealing with the heart of the religion. There is no secular Rumi which is authentic. Rumi cannot be secularized … In order to understand Rumi you have to understand that he was not a New Age Poet. He was not born in California. He does not represent what [some of us] are looking for; a kind of bland, sentimental, universality in which you do not do anything for God, you don’t have to reform yourself, you just get together and be happy. He is not that kind of a poet, you must understand that. The relation of Rumi with Islam once severed will make Rumi irrelevant as a spiritual therapist … Anyway, it is very very important to realize that all the message of Rumi, everything he wrote is just in order for us to remember God. – “Rumi and the Renewal Of Life

Although Zolla no longer associated with Julius Evola, he nevertheless arranged for me to meet Italy’s most famous crypto-traditionalist writer who was a very controversial figure because of his espousal of the cause of Mussolini during the Second World War. I had already read some of Evola’s works, many of which are now being translated into English and are attracting some attention in philosophical circles. But based on the image I had of him as an expositor of traditional doctrines including Yoga, I was surprised to see him, now crippled as a result of a bomb explosion in 1945, living in the center of Rome in a large old apartment which was severe and fairly dark and without works of traditional art which I had expected to see around him. He had piercing eyes and gazed directly at me as we spoke about knightly initiation, myths and symbols of ancient Persia, traditional alchemy and Hermeticism and similar subjects. While he extolled the ancient Romans and their virtues, he spoke pejoratively about his contemporary Italians. When I asked him what happened to those Roman virtues, he said they traveled north to Germany and we were left with Italian waiters singing o sole mio! He also seemed to have little knowledge or interest in esoteric Christianity and refuse to acknowledge the presence of a sapiental current in Christianity. It was surprising for me to see an Italian sitting a few minutes from the Vatican, with his immense knowledge of various esoteric philosophies from the Greek to the Indian, being so impervious to the inner realities of the tradition so close to his home.

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

Without the withering criticism by nominalism, medieval Christian philosophy and theology would not have relinquished their claim to the role of knowledge in discovering the nature of things in light of higher principles; instead, it caused them to leave the field of battle without any defense before the onslaught of secularism, rationalism, and empiricism, which were, as a result, able to gain a remarkably easy victory.

در یونان باستان انسان‌ها را بر سه گونه می‌پنداشتند: دسته‌ای جسمانی‌اند که با خوشی‌های جسمی ارضا می‌شوند و این همه چیزی است که در زندگی در پی آنند. دسته‌ای دیگر به قول یونانیان سایکو یعنی کسانی هستند که با واکنش عاطفی نسبت به امورد در قلمرو روحی ارضا می‌شوند. و دسته سوم انسان‌هایی روحانی هستند. اینان بالطبع در جست و جوی دانش‌اند چرا که تنها این کار خرسندشان میکند.

زیباترین چیز در تهران آن زمان، باغ‌های انبوه آن بود. همه چیز سرسبز بود و ایرانیان متجدد از فرنگ برگشته می‌گفتند: وای، مایه شرمندگی است که تهران درست مانند باغ بزرگی است، چرا ساختمان‌ها این قدر کم است. پاریس را ببینید درختان بسیار کمی آنجا می‌بینید و تا چشم کار میکند ساختمان وجود دارد. شما می‌توانید این سخن را نشانه بی خردی حاکم بر ذهن تجددگرای شرقیان از فرنگ برگشته‌ای بدانید که به جان شهرهای سنتی خودشان افتاده بودند.