Science of the Cosmos, Science of the Soul
The Science of Cosmology, the Science of Soul captures the Kantian settlement between science and religion, thus tying the theological maxims to basically pass a scientific theory. Theologians in the contemporary world have steered clear of cosmological synthesis into which Chittick postulates as Einstein did that religion that is detached from science is blind and science that is without religion is lame.
This book begins with a snippet historical introduction into every aspect of Islamic religion and the challenges it faces as a result of scientific innovations. From the explanation of the language of traditions of religion to the discussions of metals, planets and elements of material prima as well as alchemy of prayer the book is devoted to the stages of work and its correspondence to the stages of spiritual life as evidenced in different traditions. This extensively proves beyond any doubts that there is an inner relationship between cosmology and spiritual life. The issues raised in this book center around the perception of invocation that is central to the spiritual realization in many traditions and as it is connected to the question of cosmology (Chittick,
2007).
In addition, Science of the Cosmos, Science of the Soul abounds illustrations from traditional Islamic texts and manuscripts which enhance the penetration into the mysteries of cosmology and religion through which the meaning of its methods and symbols is revealed. With regard to this, cosmos, with its elements of materia prima, states the purity which makes possible the wedding of the soul, the spirit and the moon as well as the sun. Cosmos facilitates the possession of spiritual knowledge. For instance, as greater mysteries, cosmos enhances the possession of intuition of spiritual significance of traditional art. In essence, it makes it possible to descend from the spiritual to the material and then unravel many of the mysteries of the universe.
According to Chittick in this book, traditions of religion clearly bring out the distinction between two modes of knowledge namely transmitted and intellectual. Essentially, transmitted form of knowledge is passed on from generation to generation while intellectual is learnt by training the mind and polishing the heart. Science of the Cosmos, Science of the Soul holds that transmitted knowledge is revealed knowledge and thus comes from supreme beings. For instance, God wants the believers to fast during the Holy month of Ramaddhan and therefore revealed it to his prophets to transmit it to believers a factor that has been transmitted from generation to generation. On the other hand, intellectual knowledge is acquired by knowing the subject.
Although it requires teacher for efficient administration, Chittick argues that the authority of the teachers may not be wholly depended on in the light of verification and existence. Therefore, this mode of knowledge resides in the mind and heart of the person and it does not rely on the authority once it is mastered (Chittick, 2007).
The book Science of the Cosmos, Science of the Soul, is an ample evidence of Chiticks command of the materials he has studied in the forty years. Containing clear but freighting prognosis of the modern world, Science of the Cosmos, Science of the Soul leads to the thinking about the contemporary state of the world from uncommon perspectives and set straight modern theology. All this is rooted in scientism and humanism as they have emerged in the western ideologies since the enlightenment of the Europeans.
Chittick in this books avoids being too Islamic and therefore, uses the book to draw upon a host of traditional outlooks that help in articulating the main idea of the inevitable relationship between science and religion. For instance, the place of religion is presently concerned with the question that humanity has fallen into the path of self-destruction and needs to wake up before it is too late. Accordingly, Chittick postulates that science can play this role more succinctly in helping humanity in this effort.
The author equally argues that Islamic intellectualism has died. Furthermore, he argues that it is hard to understand ancient Islamic texts without the input of science. While the modern intellectuals with faith in most cases treat their intellectualism and faith on separate pedestals, Chittick holds that it is essential to return to the ways of ancient Sufis, who viewed that the knowledge of God, the world and the soul is an extension of the same thing. Accordingly, Chittick attributed this to nature and said the science and faith are all issues of nature and hence they should articulate each other.
Science and religion are fundamental elements in the life of man. The soul conducts a two way dialogue between the traditions of religion and the church. Chitticks book offers a ground that challenges the two sides of science and religion to rethink about them with regard to nature as made exclusively for the purpose of humanity. For example, if we want an intelligent interaction between science and the soul which appeals greatly to religion, it is important to note that finding inspiration may stop the illusion that God can be conceived. This supports the fundamentalist argument that some kind of cosmos is the exactly standardized spy satellite orbiting Earth.
Chapter by Chapter, Science of Cosmos, Science of Soul, takes on a formidable task of explaining to the scientific audience the concepts of cosmology and how they can be merged in religion to articulate the holistic approach to life. It becomes absurd to think that human beings can extract religious meaning from the behavior of cosmologists. For example, the more the world becomes incomprehensible, the more it seems pointless and therefore, scientists and cosmologists should provide a synthetic approach to the accommodation of faith-based concepts hence allowing the new cosmos to leave the God question open.
Science of the Cosmos, Science of the Soul is thus the most original and thought provoking contribution to the genuinely Islamic thought in the past half century. The book has the formidable power of a complete re-evaluation of the intellectual Islamic tradition. William Chittick combines Islamic philosophy and Sufism in the west to offer a concise reflection and religion in the light of tradition and reason. As a result, Chittick exploits his studied familiarity with Islamic intellectual tradition to basically offer a striking alternative as in the mode of knowing which can not escape the interior discipline of knowing itself. In a way, the author argues that Islam can return us to Socrates and to our own souls. In this view, Chittick wanted to apply knowledge of traditional religion and his intimate knowledge of the metaphysical and cosmological doctrines to other traditions, especially Islam.
In Science of Cosmos, Science of the soul, Chittick distills a lifetime of reading and translating concepts of Islam as well as Sufism in a very precise way. His arguments cut across the Gordian knot of modern scientism and confusion. The book revives a worldview and holistic philosophy and shows us what modernity has lost in the headlong rush to deification and progress of science. To articulate his thoughts, Chittick begins his masterful piece by crushing all of the false idols such as freedom, science, progress and democracy. These idols are systematically destroyed which pictures the idea of trying to see God as incompatible with pseudo absolutes. In essence, if God and the idols in the modern world are incompatible, then there is definitely one way to go.
In lieu to this book, Chittick sought to propose that most of the social as well as moral ills that affect the modern society have everything to do with our perception of the world. For example, in making God different from the world, it is seemingly possible that we have robbed the world of its sacred character and thus, we set up others besides god. In essence, the doctrine of Wahdat Al-Wujud is pointed out by Chittick as not acceptable by the mainstream theologians. Chittick explains further how this is the case. He says that whenever humanity turns, there is the face of God. Therefore, it is arguable that cosmology in this book has the overreaching power to transform the societies only if it is adopted correctly. Although this proves elusive, it is imperative to borrow the sentiments of Socrates when he said that if you cannot live in the ideal city, you can equally make it live in your own heart.
Throughout the Science of Cosmos, the Science of the Soul, the arguments of Chittick resonate with the belief of a transcendent being that is depicted so wonderfully in the texts of Islam. For example, he argues in the book that everything must be studied with a strong attachment and reverence to God of all the worlds in which cosmology belong. This book in itself is based on a series of lectures given by Chittick to varied audiences and this explains why his style of writing is lucid and clear. It is evidenced that he does not rely heavily on the top metaphorical manner of speaking which is often the hallmark of several boos of this nature. Science of Cosmos and Science of the Soul is characterized with non metaphorical discourse thus it explicitly communicates its message.
In a nutshell, Science of the Cosmos and Science of the Soul is a book that represents vivid discussions of spiritual attainment in the face of scientific revolution and advancement. The foregoing discussion succinctly captures that the debates embedded in the book center directly on issues such as confidence, hope, trust and detachment. This book is indeed a valuable contribution to our understanding of the Islamic traditions because the merits of it are far much remarkable. Chittick has demonstrated a mastery of historical materials in ancient Islamic tradition as well as history and to great lengths his book is an ideal guide to those who appear to be lost among Islamic philosophical texts. I still recommend it for anybody interested in clearly understanding the historical perspectives of the various thoughts developed in the science of the cosmos and science of the soul.
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