In offering the two Latin words mundus imaginalis as the title of this discussion, I intend to treat a precise order of reality. It is perhaps worth making this essay available here in spite of the fact that it can also be found online here in a different translation. This pdf. Henry Corbin’s Mundus Imaginalis, Sufism, neurological damage, psychic opening, and imagination gone awry. by Barbara Croner & Sheila.
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The Legacy of Henry Corbin: Mundus Imaginalis or the Imaginary and the Imaginal
Tootsie marked it as to-read Jul 18, Yeliz marked it as to-read Dec 17, What, then, is the road that leads out of it? The ” where ” is in it. As a result we give it all sorts of ingenious explanations but discard the only one which would by its very existence suggest what this reality is! Open Preview See a Problem?
It is necessary, however, that we should have, at least allusively present in mind, the theme that dominates the horizon of the mystical theosophy of Shi’ism, namely, the “eternal prophetic Reality” Haqiqat mohammadiya that is designated as “Muhammadan Logos” or “Muhammadan Light” and is composed of fourteen entities of light: Janet Saunders marked it as to-read Jul 15, The term speaks for itself, since it signifies a clime outside all climes, a place outside all places, outside of where Na-Koja-Abad.
This episode leads us corbi to the final scenes that precede the farewell.
Henceforth, spiritual reality envelops, surrounds, contains so-called material reality. However, despite all our efforts, we cannot prevent that, in current and non-premeditated usage, the term imaginary is equated with the unreal, with something that is outside the framework of being and existing, in brief, with something Utopian.
Shaila Kabani marked it as to-read Oct 20, To his fearful and awestruck astonishment, he learns that he is in the presence of the Twelfth Imam The latter speaks to him about his future Appearance and finally addressing him by name, asks him whether he wants to return to his home and family.
Henry Corbin
In order to understand his emotion and his tears, it is necessary to think of the heinous persecutions, over the course of many centuries and over vast portions of the territory of Islam, that reduced the Shi’ites, the followers of the holy Imams, to a state of secrecy.
It is even a matter of indispensable precision, if we want to understand the meaning and the real implication of manifold information concerning the topographies explored in the visionary state, the state intermediate between waking and sleep-information that, for example, among the spiritual individuals of Shi’ite Islam, concerns the “land of the hidden Imam” A matter of precision that, in making us attentive to a differential affecting an entire region of the soul, and thus an entire spiritual culture, would lead us to ask: Stein introduced us to the work of Henry Corbin —who was a professor of Islamic Studies at the Sorbonne, a Christian theologian, and an expert on 12th and 13th c.
Corps spirituelp. Corbin felt that the arid materialism of the West with its impersonal universe and abstract metaphysical imaginaliss arose through the triumph of the Aristotelianism cornin Averroes in the middle ages. In his Histoire de la philosophie islamiquehe disproved the common view that philosophy among the Muslims came to an end after Ibn Rushd, demonstrating rather that a lively philosophical activity persisted in the eastern Muslim world — especially Iran — and continues to our own day.
Mundus Imaginalis or the Imaginary and the Imaginal
Clearly, it is better to be admitted to this level of awareness than not, even if admittance is initially frightening and requires painful purification and evolution. European Christian philosophy Scholasticism Thomism Renaissance humanism. Tiffany marked it as to-read Sep 27, From now on, he is entirely certain that the itinerary cannot be transferred onto our maps.
His mysticism is no world-denying imagijalis but regards all of Creation as a theophany of the divine. From Wikipedia, the free encyclopedia.
Sadra Shirazi, among others, has expressed himself repeatedly on this point with particular forcefulness. When Massignon gave him a volume of the 12th c.
There, for the first time, he hears, during the muezzin’s call to prayer, resounding from the minaret of the mosque, the Shl’ite invocation asking that “Joy should hasten,” that is, the joy of the future Appearance of the Imam, who is now hidden. Jon Frankel rated it really liked it Jan 07, It is there that you were yourself at the beginning, and it is there that you will return when you are finally rid of your bonds.
This is the intermediate place between spirit and matter, the mundus imaginalis, where the spiritual world assumes an objective reality, and where the transmutation of the prima materia of the human psyche into the subtle or spiritual body is the work of an alchemical opus that involves encounter with an angelic presence through the faculty of the active imagination.
Perhaps, then, we will have less difficulty in placing the figures who belong neither to “myth” nor to “history,” and perhaps we will have a sort of password to the path to the “lost continent.
These tales essentially illustrate the experience of the gnostic, lived as the personal history of the Stranger, the captive who aspires to return home. His scholarly objectivity has been questioned on the basis of both a Shi’ite bias, and his theological agenda; he has been accused of being both ahistorically naive and dangerously politically reactionary; and he has been charged with being both an Iranian nationalist and an elitist in both his politics and his spirituality.
He defended the central role assigned in theology for the individual as the finite image of the Unique Divine.
We embodied humans both perceive this Mundus Imaginalis and we create in it. Corbin uses the image of two poles balancing the celestial and human dimensions of the soul.
Years later Corbin said “through my meeting with Suhrawardi, my spiritual destiny for the passage through this world was sealed.