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By Henry Corbin

ISBN-10: 0691058342

ISBN-13: 9780691058344

"Henry Corbin's works are the simplest advisor to the visionary tradition.... Corbin, like Scholem and Jonas, is remembered as a student of genius. He used to be uniquely outfitted not just to get well Iranian Sufism for the West, but in addition to guard the relevant Western traditions of esoteric spirituality."--From the creation by means of Harold BloomIbn 'Arabi (1165-1240) was once one of many nice mystics of all time. during the richness of his own adventure and the confident strength of his mind, he made a different contribution to Shi'ite Sufism. during this publication, which encompasses a robust new preface by means of Harold Bloom, Henry Corbin brings us to the very middle of this circulate with a penetrating research of Ibn 'Arabi's lifestyles and doctrines.Corbin starts with one of those religious topography of the 12th century, emphasizing the diversities among exoteric and esoteric kinds of Islam. He additionally relates Islamic mysticism to mystical notion within the West. the rest of the booklet is dedicated to 2 complementary essays: on "Sympathy and Theosophy" and "Creative mind's eye and artistic Prayer." a piece of notes and appendices comprises unique translations of various Su fi treatises.Harold Bloom's preface hyperlinks Sufi mysticism with Shakespeare's visionary dramas and excessive tragedies, comparable to The Tempest and Hamlet. those works, he writes, intermix the empirical global with a transcendent point. Bloom indicates us that this Shakespearean cosmos is comparable to Corbin's "Imaginal Realm" of the Sufis, where of soul or souls.

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OJlbn ' ArobT'sLife z. The latter was a spiritual motherto him; he speakswith devotionofher teaching,oriented toward a life of intimacy with God. Among other charismasthat divine favorhadconferredon her, shehad "in her service"the Sorat al-Fatifta(the opening siira of the Koran). Ibn 'Arabi himselfgivesan explanationof these eventsin the pagesthat will here be analyzed,describingthe effectsof the creative energy producedby the concenfiationof the heart (hinna). We shallalsorecallthis episodein studying Ibn 'Arabi's "method of theophanicprayer," the creative pmyer that becomesdialogue,creativebecauseit is at once God's prayer and man's prayer.

We shall find ample traces of this incident below (Ch. II), Not to understand,or to affectnot to take seriously Ibn 'Arabi's consciousintention,in addressingthe young girl Sophia,of expressinga divine love, would be neithermore nor lessthan to closeone'seyesto the theophanismon which this book insists becauseit is the very foundationof our shaileh's doctrine,the key to his feelingfor the universe,God and man, and for the relationshipsbetweenthem' lf, on the other hand, one has understood,one will perhapsby that same token, glimpse a solution to the conflict between symbolistsand with the religionofthe Fcdzlid amorc, philologistsin connection For theophanismthere is no dilemma, Dante's companions.

And throughout Western Islam this sufficed to alarm the authorities, jealous of the legalitarian religion and of the literal truth. Thus it is not to be wondered at if Ibn 'Arabi had a presentiment that life in Andalusia would soon become impossible for him. There were tragic precedents(Ibn Qasi, Ibn Barrajan). Whoever departed from literalism was suspectedof fomenting political disorder. Ibn 'Arabi was not concernedwith politics, but once he had started on his path, the altemative was to remain unknown to official circles or to arouse their suspicions.

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Alone with the Alone by Henry Corbin

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