Islamic Art Spirituality (PDF)

SUMMARY Islamic Art Spirituality

Islamic Art Spirituality

DOWNLOAD ↠ PDF, eBook or Kindle ePUB À Seyyed Hossein Nasr CHARACTERS Islamic Art Spirituality ó PDF, eBook or Kindle ePUB Seyyed Hossein Nasr À 6 CHARACTERS This is the first book in the English language to deal with the spiritual significance of Islamic art including not only the plastic arts but also literature and music Rather than only dealing with the history of the various arts of Islam or their description the author relates the form content symbolic language meaning and p. The introduction is excellent but as for the rest of the book Nasr reads his own current Islamic beliefs into past works of art

DOWNLOAD ↠ PDF, eBook or Kindle ePUB À Seyyed Hossein Nasr

DOWNLOAD ↠ PDF, eBook or Kindle ePUB À Seyyed Hossein Nasr CHARACTERS Islamic Art Spirituality ó PDF, eBook or Kindle ePUB Seyyed Hossein Nasr À 6 CHARACTERS Ssued from it He brings out the spiritual significance of the Islamic arts ranging from architecture to music as seen heard and experienced by one living within the universe of the Islamic tradition In this work the reader is made to understand the meaning of Islamic art for those living within the civilization which created. Excellent Read it in University Formed a core of my 5th year thesis Pandora universe of the Islamic tradition In this work the reader is made to Anayurt Oteli understand the meaning of Islamic art for those living within the civilization which created. Excellent Read it in University Formed a core of my 5th year thesis

Seyyed Hossein Nasr À 6 CHARACTERS

DOWNLOAD ↠ PDF, eBook or Kindle ePUB À Seyyed Hossein Nasr CHARACTERS Islamic Art Spirituality ó PDF, eBook or Kindle ePUB Seyyed Hossein Nasr À 6 CHARACTERS Resence of these arts to the very sources of the Islamic revelation Relying upon his extensive knowledge of the Islamic religion in both its exoteric and esoteric dimensions as well as the various Islamic sciences the author relates Islamic art to the inner dimensions of the Islamic revelation and the spirituality which has i. No one would euate a Byzantine church in Greece with a Greek temple even if the actual stone blocks used for the church were taken from a temple The blocks have become units in the edifice which belongs to a religious universe very distinct from that of the ancient Greeks It is not accidental that whenever and wherever Islamic art has experienced a peak of its creativity and perfection there has been present the powerful living intellectual which also means spiritual current of the I tradition And conversely this casual nexus provides the reason for understanding why whenever there has been a decay or eclipse in the of the spiritual dimension of Islam the uality of Islamic art has diminished The undeniable intellectual character of I art is not the fruit of a kind of rationalism but of an intellectual vision of the archetypes of the terrestrial world a vision made possible by virtue of spirituality and the grace flowing from tradition Because of the nature of religion which is not based on the dramatic tension between heaven and earth or the way of heroic sacrifice and redemption through divine intercession and also because of its non mythological character a sacred and religious theater did not develop in Islam such as one finds in ancient Greece India or medieval Christian Europe Only that which comes from One can lead back to the One II God designated whole virgin nature inexhaustible masterpiece of His creative act as the place of worship for Muslims and distinguished His final messenger by allowing I primordial religion to return to primordial nature as its templeSacred architecture of I becomes extension of nature as created by God within the environment constructed by manSpaces and forms of traditional Muslim town and city are in a sense extension of the mosue organically related to it and participating in sanctifying and unifying character in the same way that the whole city participates in blessedness that emanates from chanting of the This nature seeks to revive and reaffirm by the awakening man from the dream of forgetfulness arousing within him the consciousness of the reality of One or Absolute which constitutes very substance of primordial man and raison detre of human existenceHe prayed in deserts mountains in nature which was still pure and unviolatedHe prayed in his house in Mecca later in Medina and finally in M mosue which is the prototype of all later sacred architecture of I God through the last prophet reestablished nature as the primary temple of worship and made possible through the founder of I consecration of space and ground of his domicile as the sacred place which upon which the most perfect of men stood directly before God performed rites which are central to II cosmos is based on emphasis upon God as the Uniue origin of all beings on the hierarchy of existence which relies upon the One and is ordered by His command on the levels of existence which relate matter to the subtle world We find many features in the sacred architecture of the mosue which is based on a science that cannot but issue from the inner dimension of the Islamic revelation and other forms of wisdom which esotericism integrated into its world view in accordance with its own nature and integrating power of IslamI cosmos is replete with signs and portents ayat of God in accordance with We shall show them our signs Ayat upon the horizons and within their souls until it becomes manifest to them it is the Truth True Muslim sees every aspect of nature not as phenomena divorced from the noumenal world but as signs of God Mosue also displays the same reality Its patterns appear to the Muslim eye as vestigia Dei its emptiness simplicity and lack of any designs or patternsBc of primordial nature I shares certain striking features with the primal religions of NA IndiansSpace of I architecture is not uantified space of Cartesian geometry but ualified space related to sacred geometry and given order through presence of sacred refers often to invisible and visible worlds identifying first with the spiritual and 2nd with the corporeal or material worldthe Floor in a Muslim home is kept ritually clean its interior space evokes the sense of sacred through emptinessWhich draws attention to invisible as does experience of the ground upon which one can only walk after taking off shoesthere is within I spirituality a special link with ualitative math in Pythagorean sense a link which results from the emphasis upon unity and intellect on one hand and primordial nature of I spirituality on the other own mathematical structure is bewildering and reveals an amazing rapport between I intellectual and spiritual concerns and mathA point most often neglected by students of I architecture surface of many buildings which can be characterized as sacred architecture mosues and mausoleums of saints are often covered by very elaborate mathematical patternsThe role of math in sacralization of architecture is inseparable from the nature of the revelation and its emphasis on the one hand on the supernatural character of the intellect within man and on the other sacredness of virgin nature whose laws and structures are related to the math world Octagonal base of the dome symbolizes the throne and Pedestal and also the angelic world suare or rectangular base the corporeal world on the earthNot only does light define space of I architecture it also plays a central role in making possible the use of intensely white structures which reflect the purity of the desert and the leveling of all the multiplicity before the One the use of intensely colored edifices which appear as an earthly reflection of the paradisal statesI itself is based on the nature of reality it is profoundly realist in the traditional and not the modern sense of the word It emphasizes God is God man is man material world is material angelic world is angelic world There are no created tensions no upward pull to a heavenly ideal in I architecture as one finds in Gothic cathedrals which are based on another spiritual perspective than that of I The traditional Muslim architect and builder like all traditional craftsmen had a profound sense of the nature of materials with which he dealtMuslim architects were able to create masterpieces of I architecture because they had a mastery both of science involved in building and of the materials they used thereby integrating them into a whole reflecting those of I artI architecture makes full use of light and shade their heat and coolness of wind and its aerodynamics of water and its cooling effect of the earth and its insulating features as well as its protective properties in face of the elements Architecture remains always in harmony with the nature The very physical experience of the cooling effect of wind tower on a hot summer afternoon in a traditional house in KashanYazd possesses an unmistakable spiritual componentI town rises gently from the earth makes maximum use of nature s own resources and when abandoned usually returns again gently to the bosom of earthIt always uses the lightest touch possible in creating a human ambienceNature remains truly Muslimsubmitted to Divine Will by obeying its own nature and laws which each domain of the natural order was created to obeyRefusing to distinguish between sacred and profane integrating religion into all facets of life and life itself into rhythms of rites and patterns of values determined by religion Islam creates wholeness reflected in architecturesacred architecture is a crystallization of spirituality and a key for understanding it Spaces it has created provide a heaven in which man can savour by grace of this very spirituality the peace and harmony of not only virgin nature but also paradise of which virgin nature herself is a reflectionIII bc of its richness variety and depth of expression Persian I art presents and ideal field for the study of sacred art in relation to spirituality on the one hand and to the ethos and genius of particular people and culture on otherEssentially only that which comes from the spiritual world can act as the vehicle to return to that world In Persia calligraphy is sacred art but the miniature is traditional art reflecting the principles of I in a indirect manner The words in which art is known in Persia are fann hunar and sometimes sanatSacred art derives from the spirit of a particular religion and shares its geniusThe word paradise in European languages firdaws in Arabic derive from the Avestan pairi daeza meaning garden terrestrial image of the celestial garden of paradiseAlchemy is a symbolic science of material objects minerals and metals in their connection withthe physic and spiritual worlds It is not as many thought a proto chemistry It is a science of transformation of soul based upon the symbolism of mineral kingdom One of the remarkable features of I architecture almost uniue in the history of art is that it reached a peak early in its career and has preserved it to our own timesTraditional Persian home is a kind of extension of a mosue in the sense it perpetuates its purity and simplicity Carpets over which one does not walk with shoes their ritual cleanliness which enables man to pray upon them like the carpets of the mosue the emptiness of the traditional rooms devoid of furniture and many other elements all connect the house in spirit to the mosue City planning is related to the mosue principle of unity and integration of the city from the private home to the city as the totality Isfahan Yazd and Kashan still afford excellent examples of this principle If Arabic is the language of the Word then Persian is the language of the angels of paradise the beauty of Persian poetry is a reminiscence of paradisal joy To appreciate Hafiz fully is to be already in the proximity of the Divine Nor is it accidental that throughout the centuries most of the performers of Persian music and also of the music of Turkey and northern India have been associated with SufismBy banning the social aspect of music especially in cities where inciting of passion caused by music can always lead to greater moral degradation than in the countryside I turned classical musicin an inward direction as a contemplative art The spiritual states evoked by classical Persian music are closely related to the spiritual states ahwal of the Sufis I and before it Byzantine Chr adopted Sassanid techniues of dome construction and produced domed structures which reflect different types of artHonesty of which everyone speaks today demands that one does not destroy for others through either one s ignorance of the full reality of Islamic tradition or one s artistic creations something which one has lost onself Metaphysics Logic and Poetry in the OrientThere has always been in the Orient a logical aspect to poetry and a poetic aspect to the great expressions of logical thoughtfrom Hindu tradition The universe itself properly viewed by the intellect the eye of the heart as it is often called is the result of the marriage of harmony saman and the word rcThis process is made possible because the logical power of the mind is an extension of the Intellectual principle itself none other than the reflection of the Divine Intellect or Logos upon the mindAccording to Oriental doctrines poetry is the result of the imposition of the Spiritual and Intellectual principle upon the matter or substance of language This principle is inextricably related to Universal harmony and its concomitant rhythm which is to be found throughout cosmic manifestation Rhythmic patterns bring about within the soul of man a transformation which makes possible with the help of tradition methods of spiritual realization recovery of man s primordial relation with the Spiritual and Intellectual Principle of thingsPoetry is similar to logic in that it is a means and vehicle for the expression of Truth and it complements logic in that it deals with forms of knowledge which are not accessible to the unaided logical faculties of fallen manThe Flight of Birds to UnionAll those who are not completely at home in this world of fleeting shadows and who yearn for their origin in the paradisal abode belong to the family of birds for their soul possesses wings no matter how inexperienced they might be in actually flying towards the space of Divine Presence All that is positive in cosmic order comes from Godthe journey towards the One the only journey worthy of undertaking in this fleeting lifeHe who knows himself knows the Lord Blessed ProphetBirds traverse 7 valleys of the cosmic mountain af on whose peak resides the Celestial Monarch Seven valleys leading to the peak are of uest talab love ish gnosis marifat contenment istighna unity tawhid wonder hayrat poverty far annihilation fana In reality each bird is at once an aspect or tendency of the human soul and a particular type of soulin which the characteristics in uestion are predominantPassionate soul makes a 1000 excuses to avoid being consumed by the fire of purificationThe wise should seek the beauty which does not perish The seeker must be ualified and the ualified are always few in numberSince the goal is Truth itself even if one were to loose one s life on this path it would be worthwhile As for all the apparent difficulties they are most of all due to the fact that the roots of the soul are sunk in the creaturely world of multiplicity and that man is too dispersed and diverted by creatures to be able to concentrate his mind and soul upon the Creatorhaving sold their Celestial self into slavery by betraying it as the brothers of Joseph hadOnly the beauty of the Invisible is worthy of being lovedOne of the birds complaints about the snares of the passionate soul and is told that the lower soul must be conuered Another fears the temptations of the Devil and the hoopoe answers that the Devil has power only as long as man is attached to worldliness Once the world is overcome so is the power of the adversary Become nothing so that your being will become establishedAttar is reasserting the perennial truth currently forgotten in many circles that only the human embodiment of Logos which is the prophet however that function is understood in various religions can guide men to GodRumi spiritual friendship between RumiShams is rare in the history of Sufism and has become proverbial in the EastRumi s most famous work Mathnawi uran of the Persian language In nearly 26000 verses of poetry Rumi unravels in the Mathnawi the vast ocean of the world of the spirit and man s journey to and through the world It is hardly possible to fit the ideas of Rumi into a closed system and give a systematic exposition of a metaphysical initiatic teaching which like ocean contains nearly everything and knows no limitsboundsEmulating the form of the Holy Book on the level of human inspiration Rumi interlaces storiesparables with direct formulations of Sufi doctrinepractice in such a way as to encompass the whole of human existence and all the different problemsobstacles that man faces in his uest after the Thruth which also means journey into the labyrinth of his own soul to its luminous CentreThe soul of man becomes the arena in which prophets and saints as well as Satanhis armies each related to a force and an agent within man s own being act out the drama of deliverance and sanctificationIt was the illuminated soulintellect of Rumi combined with his poetic genius which were able to create masterpieces of Sufi literature As one who was at once a saintartist of unusual grandeuruniversality Rumi was particularly sensitive to the spiritual efficacy of beauty that Splendor of the Thruth which for him was always the gateway to the inner courtyard of the Divine Mysteries Rumi saw beauty as the direct imprint of the Divine in this world of generationcorruption and the most immediate means of awakening in man the consciousnessawareness of the spiritual worldHe saw in beauty direct proof of GodHis Infinite Mercy and Power There is beauty therefore God isRumi saw beauty everywhere in virgin nature being of man and in artFor Rumi man himself is an instrument in the hands of God and his existence is the music issuing forth from this instrumentAccording to Rumi everything in the world of manifestation has a form and a meaning which is another way of describing 2 aspects of exterior zahir interior batin so characteristic of esoteric teachings of I No reality is exhausted by its appearance Appearance is a manifestation of something of an essence which is its mana Nothing can ever be fully understood if one remains on the level of surat and is oblivious of mana To understand the nature of man or revelation man must penetrate into the mana of things in the manner of Rumi himself who was able to expound the Truth by having recourse to almost everything from simple actions of man or even animals to the most sublime passages from the Rumi was able to create works that have become life and soul of Persian literatureIf you are really companion of the cave then enter the caveFirdawsi Shah namah is complement of Mathnawi supreme epic poem of the Persian language emphasizing the glory of the Persian people in the pre I period whose field of battle has become transformed to the world within the soul of man It is in a sense an account of a lesser holy war al while the Mathnawi is the tale of the greater holy war terminology of hadith Die before you die If there were no rose the nightingale would not be singing in the grove What made possible for Rumi to look upon the encounter with death as the moment of supreme ecstasy was of course the kind of life he had led in this life life which had already led him into the state of sanctity before passing through gate of death This life was to be witness to remarkable encounter with Shams and the sympathia between them which brought about Diwan causing Rumi to leave the world of silence and have recourse to poetry to explain that which cannot but issue from holy silenceFor him existence of beauty was the most direct proof of existence of God Prophet of I was given the possibility of experiencing everything that a human being can experience from loosing his son to uniting all of Arabia He was given the mission in order to be able to sanctify all of human life Rumi was able to accomplish this same task nonetheless vast scale Behind every possible kind of experience lies a door towards InvisibleSpiritual concert is permissible for lovers of God forbidden for ignorantSobriety of I prevented music from becoming externalized profanationI banned music which leads to forgetfulness of Godforbidden M from hearing it who would become distracted from spiritual worldimmersed in worldliness through listeningMan is situated between 2 worlds of silence ambiguousunknown for him before birth and after deathHindus consider 1st art sent from heaven for men to be musicM gnostics consider music to be the best means to express subtlest of divine mysteriesTranscendent world is world of lovelinessbeauty source of it is harmonytanasub5 Divine Presences physicalintermediatearch angelic world Divine Namesualities Divine EssenceIn architecture space is defined by absence of corporeality

4 thoughts on “Islamic Art Spirituality (PDF)

  1. says: Islamic Art Spirituality (PDF)

    Islamic Art Spirituality (PDF) SUMMARY Islamic Art Spirituality The introduction is excellent but as for the rest of the book Nasr reads his own current Islamic beliefs into past works of art

  2. says: DOWNLOAD ↠ PDF, eBook or Kindle ePUB À Seyyed Hossein Nasr Seyyed Hossein Nasr À 6 CHARACTERS SUMMARY Islamic Art Spirituality

    SUMMARY Islamic Art Spirituality Islamic Art Spirituality (PDF) No one would euate a Byzantine church in Greece with a Greek temple even if the actual stone blocks used for the church were taken from a templ

  3. says: Islamic Art Spirituality (PDF) Seyyed Hossein Nasr À 6 CHARACTERS DOWNLOAD ↠ PDF, eBook or Kindle ePUB À Seyyed Hossein Nasr

    Islamic Art Spirituality (PDF) Excellent Read it in University Formed a core of my 5th year thesis

  4. says: Islamic Art Spirituality (PDF)

    Islamic Art Spirituality (PDF) eh i have issues with this book ill write later

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  • Paperback
  • null
  • Islamic Art Spirituality
  • Seyyed Hossein Nasr
  • English
  • 13 August 2019
  • 9780614215809