Architect, philosopher. The foundations for his spiritual ideas were laid first at the Catholic college and later as part of his involvement with the Scout and the Populist movements. Eventually, he fell under the lifelong spiritual influence of Lajos Szabó.

He graduated with a degree in architecture in 1949, but the architecture politics of the time forced him into inner emigration, so he worked as a concrete technologist at the Construction Quality Control Institute. Later, he became the scientific deputy director and later the director of the institute. He later worked for the institute as a scientific adviser.

He received a Doctor of Science degree in 1974. He was the chair of the Committee on Architecture of the Hungarian Academy of Sciences Section of Engineering Sciences and vice president of CIB (Conseil International du Batiment). In 1991, he became an adjunct professor at the Budapest University of Technology and Economics.

In his underground spiritual life, he vigilantly sought original wholeness and held himself to the Biblicist method of Lajos Szabó, following the path of “seek first the kingdom of God” (Matthew 6:33). The essence of this is to locate the original source, the genesis, the fullest experience in a logocentric way, with the help of speculative thinking, searching for the right gradation of cognition.

Living behind the rampart of the existence of a research engineer, his basic proposition became the future of tradition. He defined this tradition as Phaidon of Plato, the Bhagavad-gíta, the Tao Te King, and the Gospel of John. He saw the pledge, the spiritual bridge, the future of this tradition in the basically monotheist-trinitarian biblical thoughts of Lajos Szabó.

Following the ideological loosening of the Kádár regime, in the middle of the 1980s he began to encourage the public reception of Lajos Szabó, and after the realization that in the case of some questions related to the philosophy of history the approach of Szabó and István Bibó overlap, he started to urge that they be read together in order to resolve the crisis of Hungarian spiritual life after 1990.

He participated in the adaptation of the thoughts of some authorities of the global situation after 1968, analyzing the philosophy of Heidegger, Derrida, Deleuze, Ebner, and Nishitani, as well as the sacral approach of Le Corbusier and the deconstructivist method of Eisenman toward architecture. In these essays, he examined how tradition is revitalized in our times. He was also interested in the issues related to the nihilism of postmodern and the role of tradition in overcoming on it.