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By Henry Corbin

"Henry Corbin's works are the simplest consultant to the visionary tradition.... Corbin, like Scholem and Jonas, is remembered as a pupil of genius. He used to be uniquely outfitted not just to get well Iranian Sufism for the West, but in addition to safeguard the valuable 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. in the course of the richness of his own event and the confident strength of his mind, he made a distinct contribution to Shi'ite Sufism. during this booklet, which contains a strong new preface via Harold Bloom, Henry Corbin brings us to the very center of this circulation with a penetrating research of Ibn 'Arabi's lifestyles and doctrines.Corbin starts off with one of those non secular topography of the 12th century, emphasizing the diversities among exoteric and esoteric sorts of Islam. He additionally relates Islamic mysticism to mystical inspiration 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 contains unique translations of various Su fi treatises.Harold Bloom's preface hyperlinks Sufi mysticism with Shakespeare's visionary dramas and excessive tragedies, reminiscent of The Tempest and Hamlet. those works, he writes, intermix the empirical international with a transcendent aspect. Bloom exhibits us that this Shakespearean cosmos is similar to Corbin's "Imaginal Realm" of the Sufis, where of soul or souls.

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Indeed, Khi{r's "guidance" does not consist in leading all his disciplesuniformly to the samegoal, to one theophanyidentical for all, in the manner of a theologian propagating his dogma. marbub,between the lord of love and his vassal(see Ch. I). In Semnani'swords, we should say that the Khidr's mission consists in enabling you to attain to the "Khidr of your being," for it is in this inner depth, in this "prophet of your being," that springs the Water of Life at the foot ofthe mystic Sinai, pole ofthe microcosm,center of,the world, etc.

II). It contains the secret on which dependedthe fulfilment of the desires of the man of desire, becauseas soon as he consentsto his God, he himself becomesa pledge;for this God who shares his destiny; and it is a secret which also determines that the dawn of resurrection risen over the mystic soul will not be reversed to become the dismal twilight of doubt, the cynical rejoicing of the lgnorant at the thought that transcendencehas at last been overcome. If that should happen, yes indeed, the momentary survivors would behold nothing more than the mocking spectacle of a bundle of books counterbalancing a corPse.

This little book, which he entitled Mawaqf al-nujam (the orbits ofthe stars),waswritten in elevendaysunderstress of an inspirationconfirmedin a dream,whichcommanded him to write an introductionto spiritual life. " In it, underthe veil of the astronomicalsymbols, our shailhdescribesthe Light that God bestowson the $ofi in the courseofthe threestagesofthe Way. a,or lig ral religion. Ibn 'Arabi symbolizesit by the stars whose bf rliancedarkensas soon as the full moon of the other two Id. , I, er;-es.

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