ভূমিকা

Shiavault - a Vault of Shia Islamic Books Knowledge and the Sacred Chapter One: Knowledge and Its Desacralization Are those who know and those who do not know equal? Quran Why standest Thou afar off, O Lord? Why hidest Thou Thyself in times of trouble?

Psalms In the beginning Reality was at once being, knowledge, and bliss (the sat, chit, and ānanda1 of the Hindu tradition or qudrah, ḥikmah, and raḥmah which are among the Names of Allah in Islam) and in that “now” which is the ever-present “in the beginning,” knowledge continues to possess a profound relation with that principial and primordial Reality which is the Sacred and the source of all that is sacred.

Through the downward flow of the river of time and the multiple refractions and reflections of Reality upon the myriad mirrors of both macrocosmic and microcosmic manifestation, knowledge has become separated from being and the bliss or ecstasy which characterizes the union of knowledge and being.

Knowledge has become nearly completely externalized and desacralized, especially among those segments of the human race which have become transformed by the process of modernization, and that bliss which is the fruit of union with the One and an aspect of the perfume of the sacred has become well-nigh unattainable and beyond the grasp of the vast majority of those who walk upon the earth.

But the root and essence of knowledge continues to be inseparable from the sacred for the very substance of knowledge is the knowledge of that reality which is the Supreme Substance, the Sacred as such, compared to which all levels of existence and all forms of the manifold are but accidents.2 Intelligence, which is the instrument of knowledge within man, is endowed with the possibility of knowing the Absolute.

It is like a ray which emanates from and returns to the Absolute and its miraculous functioning is itself the best proof of that Reality which is at once absolute and infinite. In paradise man had tasted of the fruit of the Tree of Life which symbolizes unitive knowledge.3 But he was also to taste of the Tree of Good and Evil and to come to see things as externalized, in a state of otherness and separation.

The vision of duality blinded him to the primordial knowledge which lies at the heart of his intelligence.